18 For whosoever in 1these things serveth Christ, a Ps. 69:10 4 1For whatsoever things are written 2aforetime,

18 For whosoever in 1these things serveth Christ, a Ps. 69:10 4 1For whatsoever things are written 2aforetime,

romans 14:16 1160

16 1Cause not your commodity to be evil spoken of. 17 1For the kingdom of God, is not meat nor drink, but righteousness, and peace, and joy in the holy Ghost. 18 For whosoever in 1these things serveth Christ, is acceptable unto God, and is approved of men. 19 1Let us then follow those things which concern peace, and wherewith one may edify another. 20 Destroy not the work of God for meat's sake: eall things indeed are pure: but it is evil for the man which eateth with offense. 21 fIt is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or made weak. 22 1Hast thou 2faith? have it with thyself before God: blessed is he that condemneth not himself in that thing which he 3alloweth. 23 For he that 1doubteth, is condemned if he eat, because he eateth not of faith: and whatsoever is not of faith, is sin. 15 1 The stronger must employ their strength to strengthen the weak. 5 By Christ's example, 7 who received 8 not only the Jews, 10 but also the Gentiles. 15 The cause why he wrote this Epistle.

3 1For Christ also would not please himself, but as it is written, aThe rebukes of them which rebuke thee, fell on me. 4 1For whatsoever things are written 2aforetime, are written for our learning, that we through patience, and comfort of the 3Scriptures might have hope. 5 1Now the God of patience and consolation give you that ye be blike-minded one towards another, according to Christ Jesus, 6 That ye with one mind, and with one mouth may praise God, even the Father of our Lord Jesus Christ. 7 Wherefore receive ye one another, as Christ also 1received us to the glory of God. 8 1Now I say, that Jesus Christ was a minister of the 2circumcision, for the 3truth of God, to confirm the promises made unto the fathers. 9 1And let the Gentiles praise God, for his mercy, as it is written, cFor this cause I will 2confess thee among the Gentiles, and sing unto thy Name. 10 And again he saith, dRejoice, ye Gentiles with his people. 11 And again, ePraise the Lord, all ye Gentiles, and laud ye him all people together. 12 And again Isaiah saith, fThere shall be a root of Jesse, and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust. 13 1Now the God of 2hope fill you with 3all joy,

e Titus 1:15

f 2 Cor. 8:13

chapter 15

a Ps. 69:10

b 1 Cor. 1:10

c Ps. 18:50

d Deut. 32:43

e Ps. 117:1

f Isa. 11:10

1 We 1which are strong, ought to bear the infirmities of the weak, and not to 2please ourselves. 2 Therefore let every man please his neighbor in that that is 1good to edification.

14:16 1 Another argument: for that by this means the liberty of the Gospel is evil spoken of, as though it openeth the way to attempt any thing whatsoever, and boldeneth us to all things. 14:17 1 A general reason, and the ground of all the other arguments: The kingdom of heaven consisteth not in these outward things, but in the study of righteousness, and peace, and comfort of the holy Ghost. 14:18 1 He that liveth peaceably, and doeth righteously, through the holy Ghost. 14:19 1 A general conclusion: The use of this liberty, yea and our whole life, ought to be referred to the edifying of one another, inso­ much that we esteem that thing unlawful by reason of the offense of our brother, which is of itself pure and lawful. 14:22 1 He giveth a double warning in these matters, one, which pertaineth to the strong, that he which hath obtained a sure knowl­ edge of this liberty, keep that treasure to the end he may use it wisely and profitably as hath been said: the other which respect­ eth the weak, that they do nothing rashly by other men's example with a wavering conscience, for that cannot be done without sin, whereof we are not persuaded by the word of God, that he liketh, and approveth it. 2 He showed before verse 14 what he meaneth by faith, to wit, for a man to be certain and out of doubt in matters and things indifferent. 3 Embraceth. 14:23 1 Reasoneth with himself. 15:1 1 Now the Apostle reasoneth generally of tolerating or bearing with the weak by all means, so far forth as may be for their profit. 2 And despise others. 15:2 1 For his profit and edification. 15:3 1 A confirmation taken of the example of Christ, who suffered all things to bring not only the weak, but also his most cruel enemies, overcoming them with patience, to his Father.

15:4 1 The preventing of an objection: Such things as are cited out of the examples of the ancients, are propounded unto us to this end and purpose, that according to the example of our Fathers, we should in patience and hope bear one with another. 2 By Moses and the Prophets. 3 The Scriptures are said to teach and comfort, because God useth them to teach and comfort his people withall. 15:5 1 We must take an example of patience, of God that both the weak and the strong serving God with a mutual consent, may bring one another to God, as Christ also received us unto himself, although we were never so unworthy. 15:7 1 He did not disdain us, but received us of his own accord, to make us partakers of God's glory. 15:8 1 An applying of the example of Christ to the Jews, whom he vouchsafed this honor for the promises which he made unto their fathers, although they were never so unworthy, that he executed the office of a minister amongst them with marvelous patience. There­ fore much less ought the Gentiles despise them for certain faults, whom the Son of God so much esteemed. 2 Of the circumcised Jews, for as long as he lived, he never went out of their quarters. 3 That God might be seen to be true. 15:9 1 An applying of the same to the Gentiles, whom also the Lord of his incomprehensible goodness had regard of, so that they are not to be condemned of the Jews as strangers. 2 I will openly profess, and set forth thy Name. 15:13 1 He sealeth up as it were all the former treatise with prayers, wishing all that to be given them of the Lord, that he had com­ manded them. 2 In whom we hope. 3 Abundantly and plentifully.

1161 romans 16:2

and peace in believing, that ye may abound in hope, through the power of the holy Ghost. 14 1And I myself also am persuaded of you, my brethren, that 2ye also are full of goodness, and filled with all knowledge, and are able to admonish one another. 15 Nevertheless, brethren, I have somewhat boldly after a sort written unto you, as one that putteth you in remembrance, through the grace that is given me of God, 16 That I should be the minister of Jesus Christ toward the Gentiles, ministering the Gospel of God, that the 1offering up of the Gentiles might be acceptable, being sanctified by the holy Ghost. 17 1I have therefore whereof I may rejoice in Christ Jesus in those things which pertain to God. 18 For I dare not speak of anything, which 1Christ hath not wrought by me, to make the Gentiles obedient in word and deed, 19 With the 1power of signs and wonders, by the power of the spirit of God: so that from Jerusalem, and round about unto Illyricum, I have caused to abound the Gospel of Christ. 20 Yea, so I enforced myself to preach the Gospel, not where Christ was named, lest I should have built on another man's foundation. 21 But as it is written, gTo whom he was not spoken of, they shall see him, and they that heard not, shall understand him. 22 h,1Therefore also I have been oft let to come unto you: 23 But now seeing I have no more place in these quarters, and also have ibeen desirous many years agone to come unto you,

24 When I shall take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, after that I have been somewhat filled with your company. 25 But now go I to Jerusalem, to 1minister unto the Saints. 26 For it hath pleased them of Macedonia and Achaia, to make a certain distribution unto the poor Saints which are at Jerusalem. 27 1For it hath pleased them, and their debtors are they: jfor if the Gentiles be made partakers of their spiritual things, their duty is also to 2minister unto them in carnal things. 28 When I have therefore performed this, and have

g Isa. 52:15

h Rom. 1:11

i 1 Thess. 2:17

j 1 Cor. 6:21

1sealed them this 2fruit, I will pass by you into Spain. 29 1And I know when I come, that I shall come to you with abundance of the blessing of the Gospel of Christ. 30 Also brethren, I beseech you for our Lord Jesus Christ's sake, and for the 1love of the spirit, that ye would strive with me by prayers to God for me, 31 That I may be delivered from them which are disobedient in Judea, and that my service which I have to do at Jerusalem, may be accepted of the Saints, 32 That I may come unto you with joy by the will of God, and may with you be refreshed. 33 Thus the God of peace be with you all. Amen. 16 1 He commendeth Phoebe. 3 He sendeth greeting to many. 17 And warneth to beware of them which are the causes of division.

1 I 1Commend unto you Phoebe our sister, which is a servant of the Church of Cenchrea: 2 That ye receive her in the 1Lord, as it becometh

15:14 1 The conclusion of the Epistle, wherein he first excuseth himself, that he hath written somewhat at large unto them, rather to warn them, than to teach them, and that of necessity, by reason of his vocation, which bindeth him peculiarly to the Gentiles. 2 Of your own accord, and of yourselves. 15:16 1 By the offering up of the Gentiles, he meaneth the Gentiles themselves, whom he offered to God as a sacrifice. 15:17 1 He commendeth his Apostleship highly by the effects, but yet so that moreover and besides that he speaketh all things truly, he giveth all the glory to God as the only author: and doth not prop­ erly respect himself, but this rather: that men might less doubt of the truth of the doctrine which he propoundeth unto them. 15:18 1 Christ was so with me in all things, and by all means, that if I would never so fain, yet I cannot say, what he hath done by me to bring the Gentiles to obey the Gospel. 15:19 1 In the first place this word, Power, signifieth the force, and working of the wonders in piercing men's minds: and in the latter, it sig­ nifieth God's mighty power which was the worker of those wonders. 15:22 1 He writeth at large to the Romans, and that familiarly, his singular good will towards them, and the state of his affairs, but so, that he swerveth not an iota from the end of Apostolical doctrine: for he declareth nothing but that which appertaineth to his office, and is godly: and commending by a little digression as it were, the liberal­

ity of the Churches of Macedonia, he provoketh them modestly to follow their godly deed. 15:25 1 Doing, his duty for the Saints, to carry them that money which was gathered for their use. 15:27 1 Alms are voluntary, but yet such as we owe by the law of charity. 2 To serve the turns. 15:28 1 Performed it faithfully, and sealed it as it were with my ring. 2 This money which was gathered for the use of the poor: which alms is very fitly called fruit. 15:29 1 He promiseth them through the blessing of God, not to come empty unto them: and requiring of them the duty of prayers, he showeth what thing we ought chiefly to rest upon in all difficul­ ties and adversities. 15:30 1 For that mutual communion, wherewith the holy Ghost hath tied our hearts and minds together. 16:1 1 Having made an end of the whole disputation, he cometh now to familiar commendations and salutations, and that to good consideration and purpose, to wit, that the Romans might know, who are most to be honored and made account of amongst them, and also whom they ought to set before them to follow: and therefore he attributeth unto every of them peculiar and singular testimonies. 16:2 1 For Christ's sake, which is proper to the Christians, for the hea­ then Philosophers have resemblances of the same virtues.

romans 16:3 1162

17 ¶ 1Now I beseech you brethren, 2mark them diligently which cause division and offenses, contrary to the doctrine which ye have learned, and cavoid them. 18 For they that are such, serve not the Lord Jesus Christ but their own bellies, and with 1fair speech and flattering deceive the hearts of the simple. 19 1For your obedience is come abroad among all: I am glad therefore of you: but yet I would have you

Saints, and that ye assist her in whatsoever business she needeth of your aid: for she hath given hospitality unto many, and to me also. 3 Greet aPriscilla, and Aquila, my fellow helpers in Christ Jesus. 4 (Which have for my life laid down their own neck. Unto whom not I only give thanks, but also all the Churches of the Gentiles.) 5 Likewise greet the 1Church that is in their house. Salute my beloved Epaenetus, which is the 2firstfruits of Achaia in Christ. 6 Greet Mary which bestowed much labor on us. 7 Salute Andronicus and Junia my cousins and fellow prisoners, which are notable among the Apostles, and were in 1Christ before me. 8 Greet Amplias my beloved in the Lord. 9 Salute Urbanus our fellow helper in Christ, and Stachys my beloved. 10 Salute Apelles approved in Christ. Salute them which are of Aristobulus' friends. 11 Salute Herodion my kinsman. Greet them which are of the friends of Narcissus which are in the Lord. 12 Salute Tryphena and Tryphosa, which women labor in the Lord. Salute the beloved Persis, which woman hath labored much in the Lord. 13 Salute Rufus chosen in the Lord, and his mother and mine. 14 Greet Asyncritus, Phlegon, Hermas, Patrobas, Mercurius, and the brethren which are with them. 15 Salute Philologus and Julia, Nereus, and his sister, and Olympas and all the Saints which are with them. 16 Salute one another with an bholy 1kiss. The Churches of Christ salute you.

chapter 16

a Acts 18:3

b 1 Cor. 16:20

2 Cor. 13:2 1 Pet. 5:14

c 2 John 10

d Acts 16:1

Phil. 2:29

e Eph. 3:20

f Eph. 3:9

Col. 2:26 2 Tim. 1:10 Titus 1:2

2wise unto that which is good, and 3simple concerning evil. 20 1The God of peace shall tread Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. 21 d,1Timothy my helper, and Lucius and Jason, and Sosipater my kinsmen, salute you. 22 I Tertius, which 1wrote out this Epistle, salute you in the Lord. 23 Gaius mine host, and of the whole Church saluteth you. Erastus the steward of the city saluteth you, and Quartus a brother. 24 1The grace of our Lord Jesus Christ be with you all, Amen. 25 e,1To him now that is of power to establish you according to my Gospel, and preaching of Jesus Christ, fby the revelation of the 2mystery, which was kept secret since the world began: 26 (But now is opened, and 1published among all nations by the Scriptures of the Prophets, at the commandment of the everlasting God for the obedience of faith.) 27 To God, I say, only wise, be praise through Jesus Christ for ever. Amen.

Written to the Romans from Corinth, and sent by Phoebe, servant of the Church which is at Cenchrea.

16:5 1 The company of the faithful, for in so great a city as that was, there were divers companies. 2 For he was the first of Achaia that believed in Christ: and this kind of speech is an allusion to the ceremonies of the Law. 16:7 1 Ingrafted by faith. 16:16 1 He calleth that an holy kiss, which proceedeth from an heart that is full of that holy love: now this is to be referred to the manner used in those days. 16:17 1 As by namely describing them, which were worthy of com­ mendation, he sufficiently declared when they ought to hear and follow, so doth he now point out unto them whom they ought to take heed of, yet he nameth them not, for that it was not needful. 2 Warily and diligently, as though you should scout out for your enemies in a watch tower. 16:18 1 The word which he useth, signifieth a promising which per­ formeth nothing, and if thou hearest any such, thou mayest assure thyself that he that promiseth thee is more careful of thy matters, than of his own. 16:19 1 Simplicity must be joined with wisdom. 2 Furnished with the knowledge of the truth, and wisdom, that you may embrace good things, and eschew evil, beware of the deceits and snares of false prophets, and resist them openly: and this

place doth plainly destroy the Papists' faith of credit, whereas they maintain it to be sufficient for one man to believe as another man believeth, without further knowledge, or examination what the mat­ ter is, or what ground it hath: using these daily speeches, We believe as our fathers believed, and we believe as the Church believeth. 3 As men that know no way to deceive, much less to deceive in deed. 16:20 1 We must fight, with a certain hope of victory. 16:21 1 He annexeth salutations, partly to renew mutual friendship, and partly to the end that this Epistle might be of some weight with the Romans, having the confirmation of so many that subscribed unto it. 16:22 1 Wrote it as Paul uttered it. 16:24 1 Now taking his leave of them this third time, he wisheth that unto them, whereupon dependeth all the force of the former doctrine. 16:25 1 He setteth forth the power and wisdom of God with great thanksgiving, which especially appears in the Gospel, and maketh mention also of the calling of the Gentiles to confirm the Romans in the hope of this salvation. 2 That secret and hidden thing, that is to say, the calling of the Gentiles. 16:26 1 Offered and exhibited to all nations to be known.

T h e f i r s t e p i s t l e o f pa u l

T o t h e C o r i n t h i a n s

1 After the salutation, 10 which in effect is an exhortation. 12 He reprehendeth the Corinthians' sects and divisions, 17 and calleth them from pride to humility: 20 For overthrowing all worldly wisdom. 23, 25 he advanceth only the preaching of the cross.

2all kind of speech, and in all knowledge: 6 1As the testimony of Jesus Christ hath been 2confirmed in you: 7 So that ye are not destitute of any gift: d,1waiting for the 2appearing of our Lord Jesus Christ. 8 e,1Who shall also confirm you unto the end, that ye may be 2blameless in the day of our Lord Jesus Christ. 9 fGod is 1faithful, by whom ye are called unto the fellowship of his son Jesus Christ our Lord. 10 1Now I beseech you, brethren, by the Name of our Lord Jesus Christ, that 2ye all speak one thing, and that there be no dissensions among you: but be ye 3knit together in one mind, and in one judgment. 11 1For it hath been declared unto me, my brethren, of you by them that are of the house of Chloe, that

chapter 1

a Acts 15:9 1 Thess. 4:7

b Rom. 1:7

Eph. 1:1 Col. 1:22 1 Tim. 1:9 Titus 2:3

1 Paul 1called to be an 2Apostle of Jesus Christ, through the will of God, and our brother 3Sosthenes, 2 1Unto the Church of God, which is at Corinth, to them that are a,2sanctified in 3Christ Jesus, bSaints by 4calling, cwith all that 5call on the Name of our Lord Jesus Christ in every place, both their Lord, and ours: 3 1Grace be with you, and peace from God our Father, and from the Lord Jesus Christ. 4 1I thank my God always on your behalf for the grace of God, which is given you in Jesus Christ. 5 That in all things ye are made rich in him 1in

c 2 Tim. 1:21

d Titus 2:11

Phil. 3:20

e 1 Thess. 3:13

1 Thess. 5:23

f 1 Thess. 5:24

1:1 1 The inscription of the Epistle, wherein he chiefly goeth about to procure the good will of the Corinthians towards him, yet notwith­ standing so, that always he letteth them to wit, that he is the servant of God, and not of men. 2 If he be an Apostle, then he must be heard, although he some­ times reprehend them sharply, seeing he hath not his own cause in hand, but is a messenger that bringeth the commandments of Christ. 3 He joineth Sosthenes with himself, that this doctrine might be confirmed by two witnesses. 1:2 1 It is a Church of God, although it hath great faults in it, so that it obey them which admonish it. 2 A true definition of the Catholic Church, which is one. 3 The father sanctifieth us, that is to say, separateth us from the wicked, in giving us to his Son, that he may be in us, and we in him. 4 Whom God of his gracious goodness and mere love hath sepa­ rated for himself: or whom God hath called to holiness: the first of these two expositions showeth from whence our sanctification cometh, and the second showeth to what end it tendeth. 5 He is said properly to call on God, who crieth unto the Lord when he is in danger, and craveth help at his hands: and by the figure Syn­ ecdoche it is taken for all the service of God: and therefore to call upon Christ's Name, is to acknowledge and take him for very God. 1:3 1 The foundation and the life of the Church, is Christ Jesus given of the Father. 1:4 1 Going about to condemn many vices, he beginneth with a true commendation of their virtues, lest he might seem after to descend to chiding being moved with malice or envy: yet so, that he referreth all to God as the author of them, and that in Christ. That the Corinthians might be more ashamed to profane and abuse the holy gifts of God. 1:5 1 He toucheth that by name, which they most abused. 2 Seeing that while we live here, we know but in part and proph­ esy in part, this word (All) must be refrained to the present state of

the faithful: and by speech he meaneth not a vain kind of babbling, but the gift of holy eloquence, which the Corinthians abused. 1:6 1 He showeth that the true use of these gifts consisteth herein that the mighty power of Christ might thereby be set forth in them, that hereafter it might evidently appear how wickedly they abused them to glory and ambition. 2 By those excellent gifts of the holy Ghost. 1:7 1 He saith by the way, that there is no cause why they should please themselves so much in those gifts which they had received, seeing that those were nothing in comparison of them which are to be looked for. 2 He speaketh of the last coming of Christ. 1:8 1 He testifieth that he hopeth well of them hereafter, that they may more patiently abide his reprehension afterward. And yet together therewithall showeth, that as well the beginning as the accomplishing of our salvation is only the work of God. 2 He calleth them blameless, not whom man never found fault with, but with whom no man can justly find fault, that is to say, them which are in Christ Jesus, in whom there is no condemnation. See Luke 1:6. 1:9 1 True and constant, who doth not only call us, but giveth us the gift of perseverance also. 1:10 1 Having made an end of the preface, he cometh to the mat­ ter itself, beginning with the most grave obtestation, as though they should hear Christ himself speaking and not Paul. 2 The first part of this Epistle, wherein his purpose is to call back the Corinthians to brotherly concord, and to take away all occasion of dis­ cord. So then this first part concerneth the taking away of schisms. Now a schism is when men which otherwise agree and consent together in doctrine, do yet separate themselves one from another. 3 Knit together, as a body that consisteth of all his parts fitly knit together. 1:11 1 He beginneth his reprehension and chiding by taking away of

1 corinthians 1:12 1164

there are contentions among you. 12 Now 1this I say, that every one of you saith, I am Paul's, and I am gApollos's, and I am Cephas's and I am Christ's. 13 1Is Christ divided? was 2Paul crucified for you? either were ye 3baptized into the name of Paul? 14 1I thank God, that I baptized none of you, but hCrispus, and Gaius, 15 Lest any should say, that I had baptized into mine own name. 16 I baptized also the household of Stephanas: furthermore know I not, whether I baptized any other. 17 1For CHRIST sent me not to baptize, but to

preach the Gospel, 2not with i,3wisdom of words, lest the 4cross of Christ should be made of none effect. 18 For that 1preaching of the cross is to them that perish, foolishness: but unto us, which are saved, it is the j,2power of God. 19 1For it is written, kI will destroy the wisdom of the wise, and will cast away the understanding of the prudent. 20 Where is the wise? where is the 1Scribe? where is the 2disputer of this world? hath not God made the wisdom of this world foolishness? 21 1For seeing the 2world by wisdom knew not God in the 3wisdom of GOD, 4it pleased God by the

g Acts 18:24

h Acts 18:8

i 1 Cor. 2:13

2 Pet. 1:16

j Rom. 1:16

k Isa. 29:14

an objection: for that be understood by good witnesses, that there were many factions among them. And therewithall he openeth the cause of dissensions, because that some did hang on one doctor, some on another, and some were so addicted to themselves, that they neglected all doctors and teachers, calling themselves the dis­ ciples of Christ only, shutting forth their teachers. 1:12 1 The matter I would say to you, is this. 1:13 1 The first reason why schisms ought to be eschewed: because Christ formeth by that means, to be divided and torn in pieces, who cannot be the head of two divers and disagreeing bodies, being himself one. 2 Another reason: Because they cannot without great injury to God so hang of men as of Christ: which thing no doubt they do, which allow whatsoever some man speaketh, even for his person's sake: as these men allowed one selfsame Gospel being uttered of one man, and did loathe it being uttered of another man. So that these factions were called by the names of their teachers. Now Paul setteth down his own name not only to grieve no man, but also to showeth it he pleadeth not his own cause. 3 The third reason taken of the form and end of Baptism, wherein we make a promise to Christ, calling on also the Name of the Father and the holy Ghost. Therefore although a man does not fall from the doctrine of Christ, yet if he hang upon some certain teachers, and despise others, he forsaketh Christ: for if he hold Christ his only mas­ ter, he would hear him, teaching by whomsoever. 1:14 1 He protesteth that he speaketh so much the more boldly of these things, because that through God's providence he is void of all suspicion of challenging disciples unto himself, and taking them from others. Whereby we may understand that not the scholars only, but the teachers also are here reprehended, which gathered them­ selves flocks apart. 1:17 1 The taking away of an objection: that he gave not himself to bap­ tize many amongst them: not for the contempt of Baptism, but because he was chiefly occupied in delivering the doctrine, and committed them that received his doctrine to others to be baptized, whereof he had store. And so he declared sufficiently how far he was from all ambition: whereas on the other side they whom he reprehendeth, as though they gathered disciples unto themselves and not to Christ, bragged most ambitiously of numbers, which they had baptized. 2 Now he turneth himself to the doctors themselves, which pleased themselves in brave and ambitious eloquence, to the end that they might draw more disciples after them. He confesseth plainly that he was unlike unto them, opposing gravely as it became an Apostle, his example against their perverse judgments: So that this is another place of this Epistle, touching the observing of a godly simplicity, both in words and sentences in teaching of the Gospel. 3 With eloquence: which Paul casteth off from him not only, as not

necessary, but also as flat contrary to the office of his Apostleship: and yet had Paul his kind of eloquence, but it was heavenly, not of man, and void of painted words. 4 The reason why he used not the pomp of words and painted speech: because it was God's will to bring the world to his obedience by that way, whereby the most idots amongst men might understand, that this work was done of God himself without the art of man. Therefore as salvation is set forth unto us in the Gospel by the cross of Christ, then which noth­ ing is more contemptible, and more far from life, so God would have the manner of the preaching of the cross most different from those means, with which men do use to draw and entice others, either to hear or believe: therefore it pleased him by a certain kind of most wise folly, to triumph over the most foolish wisdom of the world, as he had said before by Isaiah: that he would. And hereby this we may gather, that both those doctors which were puffed up with ambitious eloquence, and also their hearers strayed far away from the end and mark of their vocation. 1:18 1 The preaching of Christ crucified, or the kinds of speech which we use. 2 It is that wherein he declareth his marvelous power in saving his elect, which would not so evidently appear, if it hanged upon any help of man: for so man might attribute that to himself, which is proper only to the cross of Christ. 1:19 1 The Apostle proveth that this ought not only not to seem strange, seeing that it was foretold so long before, but declareth fur­ ther, that God is wont to punish the pride of the world in such sort, which so pleaseth itself in its own wisdom: and therefore that that is vain, yea a thing of nothing, and such as God rejecteth as unprofitable, which they so carefully labored for, and made so great account of. 1:20 1 Where art thou, O thou learned fellow, and thou that spend­ eth thy days in turning thy books? 2 Thou that spendeth all thy time in seeking out the secret things of this world, and in expounding all hard questions: and thus triumpheth he against all the men of this world, for there was not one of them that could so much as dream upon this secret and hidden mystery. 1:21 1 He showeth that the pride of men was worthily punished of GOD, because they would not behold God, as meet was they should; in the most clear glass of the wisdom of the world, which is the work­ manship of the world. 2 By the world he meaneth all men which are not born anew, but remain as they were, when they were first born. 3 In the workmanship of this world, which hath the marvelous wis­ dom of God engraved in it, so that every man may behold it. 4 The goodness of God is wonderful, for while he goeth about to punish the pride of the world, he is very provident and careful, for the salvation of it, and teacheth men to become fools, that they may be wise to God.

1165 1 Corinthians 2:6

5foolishness of preaching to save them that believe: 22 l,1Seeing also that the Jews require a sign, and the Grecians seek after wisdom. 23 But we preach Christ crucified: unto the Jews, even a stumbling block, and unto the Grecians, foolishness: 24 But unto them which are called, both of the Jews and Grecians, we preach Christ, the power of God, and the wisdom of God. 25 For the foolishness of God is wiser than men, and the weakness of God is stronger than men. 26 1For brethren, you see your 2calling, how that not many wise men 3after the flesh, not many mighty, not many noble are called. 27 But God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world, to confound the mighty things, 28 And vile things of the world, and things which are despised, hath God chosen, and things which 1are not, to bring to 2nought things that are. 29 That no 1flesh should rejoice in his presence. 30 But ye are 1of him in Christ Jesus, 2who of

God is made unto us wisdom and righteousness, and sanctification, and redemption. 31 That, according as it is written, m,1He that rejoiceth, let him rejoice in the Lord. 2 1 He setteth down a platform of his preaching, 4 which was base in respect of man's wisdom, 7, 13 but noble in respect of the spiritual power and efficacy. 14 And so concludeth that flesh and blood cannot rightly judge thereof.

l Matt. 12:38

m Jer. 9:24 2 Cor. 10:17

chapter 2

a 1 Cor. 1:17

b Acts 18:1

c 1 Cor. 1:17

2 Pet. 1:16

1 And 1I, brethren, when I came to you, came not with aexcellency of words, or of wisdom, showing unto you the 2testimony of God. 2 For I 1esteemed not to know any thing among you, save Jesus Christ, and him crucified. 3 bAnd I was among you in 1weakness, and in fear, and in much trembling. 4 Neither stood my word, and my preaching in the centicing speech of man's wisdom, 1but in plain 2evidence of the Spirit and of power. 5 1That your faith should not be in the wisdom of men, but in the power of God. 6 1And we speak wisdom among them that are

5 So calleth the preaching of the Gospel as the enemies supposed it: but in the mean season he taunteth them very sharply, who had rather charge God with folly, than acknowledge their own and crave pardon for it. 1:22 1 A declaration of that which he said that the preaching of the Gospel, is foolish. It is foolish, saith he, to them whom God had not endued with new light, that is to say, to all men, being considered in themselves: for the Jews require miracles, and the Greeks arguments, which they may comprehend by their wit and wisdom: and therefore they do not only not believe the Gospel, but also they mock at it. Not­ withstanding in this foolish preaching, there is the great virtue and wisdom of God, but such as those only which are called, do perceive. God showing most plainly, that even then when mad men think him most foolish, he is far wiser than they are: and that he surmounteth all their might and power, when he useth most vile and abject things, as it hath appeared in the fruit of the preaching of the Gospel. 1:26 1 A confirmation taken of those things which came to pass at Corinth, where the Church especially consisted of the basest and com­ mon people, insomuch that the philosophers of Greece were driven to shame, when they saw that they could do nothing with their wisdom and eloquence, in comparison of the Apostles, whom notwithstanding they called idiots and unlearned. And herewithall doth he beat down their pride, for God did not prefer them before those noble and wise men because they should be proud, but that they might be constrained even whether they would or not, to rejoice in the Lord, by whose mercy, although they were, the most abject of all, they had obtained in Christ, both this wisdom, and all things necessary to salvation. 2 What way the Lord hath taken in calling you. 3 After that kind of wisdom which men make account of, as though there were none else: who because they are carnal, know not spiritual wisdom. 1:28 1 Which in man's judgment are almost nothing. 2 To show that they are vain and unprofitable, and nothing worth, see Rom. 3:31. 1:29 1 Flesh is oft as we see, taken for the whole man: and he ruleth this word flesh, very fitly, to set the weak and miserable condition of man with the majesty of God, one against the other.

1:30 1 Whom he cast down before, now he lifteth up, yea, higher then all men: yet so, that he showeth them all their worthiness is without themselves, that is, standeth in Christ, and that of God. 2 He teacheth that especially and above all things, the Gospel ought not to be contemned, seeing it containeth the chiefst things that are to be desired, to wit, true wisdom, the true way to obtain righteousness, the true way to live honestly and godly, the true deliv­ erance from all miseries and calamities. 1:31 1 Let him yield all to God and give him thanks: and so by this place is man's free will beaten down, which the Papist so dream of. 2:1 1 He returneth to 1 Cor. 1:17, that is to say, to his own example: confessing that he used not amongst them either excellency of words, or enticing speech of man's wisdom, but with great simplicity of speech, both knew and preached Jesus Christ crucified, humble and abject, as touching the flesh. 2 The Gospel. 2:2 1 I purposed not to profess any other knowledge, but the knowl­ edge of Christ and him crucified. 2:3 1 He setteth weakness, against excellency of words, and there­ fore joineth with it fear and trembling, which are the companions of true modesty, not such fear and trembling as terrify the conscience, but such as are contrary to vanity and pride. 2:4 1 He turneth that now to the commendation of his ministry, which he had granted to his adversaries: for his virtue and power which they knew well enough, was so much the more excellent, because it had no worldly help joined with it. 2 By plain evidence he meaneth such a proof, as is made by certain and necessary reasons. 2:5 1 And he telleth the Corinthians, that he did it for their great profit, because they might thereby know manifestly, that the Gospel was from heaven. Therefore he privately rebuketh them, because that in seeking vain ostentation, they willingly deprived themselves of the greatest help of their faith. 2:6 1 Another argument taken of the nature of the thing, that is, of the Gospel, which is true wisdom, but known to them only which are desirous of perfection: and is unsavory to them which otherwise excel in the world, but yet vainly and frailly.

1 corinthians 2:7 1166

2perfect: not the wisdom of this world, neither of the 3princes of this world, which come to nought. 7 1But we speak the wisdom of God in a 2mystery, even the hid wisdom, 3which God had determined before the world, unto our glory. 8 1Which none of the princes of this world hath known: for had they known it, they would not have crucified the 2Lord of glory. 9 1But as it is written, dThe things which eye hath not seen, neither ear hath heard, neither came into 2man's heart, are, which God hath prepared for them that love him. 10 1But God hath revealed them unto us by his Spirit: for the spirit 2searcheth all things, yea, the deep things of God. 11 1For what man knoweth the things of a man, save

the 2spirit of a man, which is in him? even so the things of God knoweth no man, but the Spirit of God. 12 Now we have receiveth not the 1spirit of the world, but the Spirit, which is of God, 2that we might 3know the things that are given to us of God. 13 1Which things also we speak, not in the ewords which man's wisdom teacheth, but which the holy Ghost teacheth, 2comparing spiritual things with spiritual things. 14 1But the 2natural man perceiveth not the things of the Spirit of God: for they are foolishness unto him, neither can he know them, because they are 3spiritually discerned. 15 1But he that is spiritual, 2discerneth all things: yet 3he himself is judged of 4no man. 16 f,1For who hath known the mind of the Lord,

d Isa. 64:4

e 1 Cor. 1:17

2 Pet. 1:16

f Isa. 40:13 Rom. 11:34

2:6 2 Those are called perfect here, not which had gotten perfec­ tion already, but such as tend to it, as Phil. 3:15, so that perfect, is set against weak. 3 They that are wiser, richer, or mightier than other men are. 2:7 1 He showeth the cause why this wisdom cannot be perceived of those excellent worldly writes: to wit, because indeed it is so deep that they cannot attain unto it. 2 Which men could not so much as dream of. 3 He taketh away an objection: if it be so hard, when and how is it known? God, saith he, determined with himself from the begin­ ning, that which his purpose was to bring forth at this time out of his secrets for the salvation of men. 2:8 1 He taketh away another objection: why then, how cometh it to pass, that this wisdom was so rejected of men of highest author­ ity, that they crucified Christ himself? Paul answereth: because they knew not Christ such as he was. 2 That mighty God, full of true majesty and glory: Now this place hath in it a most evident proof of the divinity of Christ, and of his join­ ing of the two natures in one, which hath this in it, that that which is proper to the manhood alone, is vouched of the Godhead joined with the manhood: which kind of speech is called of the old fathers, a making common of things belonging to someone, with other to whom they do not belong. 2:9 1 Another objection: But how could it be that those witty men could not perceive this wisdom? Paul answereth: Because we preach those things which pass all man's understanding. 2 Man cannot so much as think of them, much less conceive them with his senses. 2:10 1 A question: if it surmount the capacity of men, how can it be understood of any man, or how can you declare and preach it? by a peculiar lightening by God's Spirit, wherewith whosoever is inspired, he can enter even to the very secrets of God. 2 There is nothing so secret and hidden in God, but the Spirit of God peereth into it. 2:11 1 He setteth that forth by a similitude, which he spake of the inspiration of the Spirit. As the force of man's wit searcheth out things pertaining to man, so doth our mind by that power of the holy Ghost, understand heavenly things. 2 The mind of man, which is endued with ableness to understand and judge. 2:12 1 The Spirit which we have received, doth not teach us things of this world, but lifteth us up to God, and this place teacheth us against the Papists, what faith is, from whence it cometh, and what force it is of. 2 That which he spake generally, he restraineth now to those

things which God hath opened unto us of our salvation in Christ: lest that any man should separate the Spirit from the preaching of the word and Christ: or should think that those fantastical men are governed by the Spirit of God, which wandering besides the word, thrust upon us their vain imaginations for the secrets of God. 3 This word (know) is taken here in his proper sense, for true knowl­ edge, which the Spirit of God worketh in us. 2:13 1 Now he returneth to his purpose, and concludeth the argument which he began verse 6, and it is thus: the words must be applied to the matter, and the matter must be set forth with words which are meet and convenient for it: now this wisdom is spiritual and not of man, and therefore it must be delivered by a spiritual kind of teaching, and not by enticing words of man's eloquence, that the simple, and yet wonderful majesty of the holy Ghost may therein appear. 2 Applying the words unto the matter, to wit, that as we teach spiritual things, so [must] our kind of teaching be spiritual. 2:14 1 Again he preventeth an offence or stumbling block: how cometh it to pass that so few allow these things? This is not to be mar­ veled at, sayeth the Apostle, seeing that men in their natural powers (as they termed them) are not endued with that faculty, whereby spiritual things are discerned (which faculty cometh another way) and there­ fore they accompt spiritual wisdom as folly: and it is as if he should say, It is no marvel that blind men cannot judge of colors, seeing that they lack the light of their eyes, and therefore light is to them as darkness. 2 The man that hath no further light of understanding than that which he brought with him, even from his mother's womb, as Jude defineth it, Jude 19. 3 By the virtue of the holy Ghost. 2:15 1 He amplifieth the matter by contraries. 2 Understandeth and discerneth. 3 The wisdom of the flesh, saith Paul, determined nothing certainly, no not in its own affairs, much less can it discern strange, that is, spiri­ tual things. But the Spirit of God, wherewith spiritual men are endued, can be deceived by no means, and therefore be reproved of no man. 4 Of no man: for when the Prophets are judged of the Prophets, it is the Spirit that judges, and not the man. 2:16 1 A reason of the former saying: for he is called spiritual, which hath learned that by the virtue of the Spirit, which Christ hath taught us. Now if that which we have learned of that Master, could be reproved of any man, he must needs be wiser than God: whereupon it followeth, that they are not only foolish, but also wicked, which think that they can devise something that is either more perfect, or that they can teach the wisdom of God a better way than they knew or taught, which undoubtedly, were endued with God's Spirit.

1167 1 Corinthians 3:12

5 1Who is Paul then? and who is Apollos, but the ministers by whom ye believed, and as the Lord gave to every man? 6 1I have planted, Apollos watered, but God gave the increase. 7 So then, neither is he that planteth anything, neither he that watereth, but God that giveth the increase. 8 And he that planteth, and he that watereth, are one, aand every man shall receive his wages, according to his labor. 9 For we together are God's 1laborers: ye are God's husbandry, and God's building. 10 According to the grace of God given to me, as a skillful master builder, I have laid the foundation, and another buildeth thereon: 1but let every man take heed how he buildeth upon it. 11 1For other foundation can no man lay, than that which is laid, which is Jesus Christ. 12 1And if any man build on this foundation, gold, silver, precious stones, timber, hay, or stubble,

that he might 2instruct him? But we have the 3mind of Christ. 3 1 He yieldeth a reason why he preached small matters unto them: 4 He showeth how they ought to esteem of Ministers: 6 The minister's office. 10 A true form of edifying. 16 He warneth the Corinthians, that they be not drawn away to profane things, 18 through the proud wisdom of the flesh.

chapter 3

a Ps. 62:12

Gal. 6:5

1 And 1I could not speak unto you, brethren, as unto spiritual men, but as unto 2carnal, even as unto babes in Christ. 2 I gave you milk to drink, and not 1meat: for ye were not yet 2able to bear it, neither yet now are ye able. 3 For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as 1men? 4 For when one saith, I am Paul's, and another, I am Apollos's, are ye not carnal?

2 Lay his head to his, and teach him what he should do. 3 We are endued with the Spirit of Christ, who openeth unto us those secrets, which by all other means are unsearchable, and also all truth whatsoever. 3:1 1 Having declared the worthiness of heavenly wisdom, and of the Gospel, and having generally condemned the blindness of man's mind, now at length he applieth it particularly to the Corinthians, calling them carnal, that is, such in whom as yet the flesh prevaileth against the spirit. And he bringeth a double testimony of it: first, for that he had proved them to be such, insomuch that he dealt with them no otherwise than with ignorant men, and such as are almost babes in the doctrine of godliness; and secondly, because they showed indeed by these dissensions, which sprang up by reason of the ignorance of the virtue of the Spirit, and heavenly wisdom, that they had profited very little or nothing. 2 He calleth them carnal, which are as yet ignorant, and therefore to express it the better, he termeth them babes. 3:2 1 Substantial meat, or strong meat. 2 To be fed by me with substantial meat: therefore as the Corinthi­ ans grew up in age, so the Apostle nourished them by teaching first with milk, then with strong meat, which difference was only but in the manner of teaching. 3:3 1 By the square and compass of man's wit and judgment. 3:5 1 After that he hath sufficiently reprehended ambitious teachers, and their foolish esteemers, now he showeth how the true ministers are to be esteemed, that we attribute not unto them, more or less than we ought to do. Therefore he teacheth us, that they are they by whom we are brought to faith and salvation, but yet as the ministers of God, and such as do nothing of themselves, but God so working by them as it pleaseth him to furnish them with his gifts. Therefore we have not to mark or consider what minister it is that speaketh, but what is spoken: and we must depend only upon him which speaketh by his servants. 3:6 1 He beautifieth the former sentence, with two similitudes: first comparing the company of the faithful, to a field which God maketh fruitful, when it is sowed and watered through the labor of his ser­ vants: next, by comparing it to a house, which indeed the Lord build­ eth, but by the hands of his workmen, some of whom, he useth in

laying the foundation, others in building of it up. Now, both these similitudes tend to this purpose, to show that all things are wholly accomplished by God's only authority and might, so that we must only have an eye to him. Moreover, although that God useth some in the better part of the work, we must not therefore contemn others, in respect of them, and much less may we divide, or set them apart, (as these factious men did) seeing that all of them labor in God's busi­ ness, and in such sort, that they serve to finish one selfsame work, although by a divers manner of working, insomuch that they need one another's help. 3:9 1 Serving under him: Now they which serve under another, do nothing by their own strength, but as it is given them by grace, which grace maketh them fit to that service. See 1 Cor. 15:10; 2 Cor. 3:6, and all the increase that cometh by their labor, doth so proceed from God, that no part of the praise of it may be given to the under servant. 3:10 1 Now he speaketh to the teachers themselves, who succeeded him in the Church of Corinth, and in their person, to all that were after or shall be Pastors of Congregations, seeing that they succeed into the labor of the Apostles, which were planters and chief builders. Therefore he warneth them first, that they persuade not themselves that they may build after their own fantasy, that is, that they may propound and set forth anything in the Church, either in matter, or in kind of teaching, different from the Apostles which were the chief builders. 3:11 1 Moreover, he showeth what this foundation is, to wit, Christ Jesus, from which they may not turn away one iota in the building up of this building. 3:12 1 Thirdly, he showeth that they must take heed that the upper part of the building be answerable to the foundation, that is, that admonitions, exhortations, and whatsoever pertaineth to the edify­ ing of the flock, be answerable to the doctrine of Christ, as well in matter as in form: which doctrine is compared to gold, silver, and pre­ cious stones: of which matter, Isaiah also and John in the Revelation build the heavenly city. And to these are opposite, wood, hay, stub­ ble, that is to say, curious and vain questions or decrees: and besides to be short, all that kind of teaching which serveth to ostentation. For false doctrines, whereof he speaketh not here, are not said properly to be built upon this foundation, unless peradventure in show only.

1 corinthians 3:13 1168

13 1Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by the fire: and the fire shall try every man's work of what sort it is. 14 If any man's work, that he hath built upon, abide, he shall receive wages. 15 If any man's work burn, he shall lose, but 1he shall be saved himself: nevertheless yet as it were by the fire. 16 b,1Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you? 17 If any man 1destroy the Temple of God, him shall God destroy: for the Temple of God is holy, which ye are. 18 1Let no man deceive himself: If any man among you seem to be wise in this world, let him be a fool, that he may be wise. 19 For the wisdom of this world is foolishness with God: for it is written, cHe 1catcheth the wise in their own craftiness. 20 dAnd again, The Lord knoweth that the thoughts

of the wise be vain. 21 1Therefore let no man 2rejoice in men: for all things are 3yours. 22 Whether it be Paul, or Apollos, or Cephas, or the 1world, or life, or death, whether they be things present, or things to come, even all are yours, 23 And ye Christ's, and Christ God's. 4 1 Bringing in the definition of a true Apostle, 7 he showeth that humility ought rather to be an honor than a shame unto him. 9 He bringeth in proof, whereby it may evidently appear, 10 that he neither had care of glory, 11 nor of his belly. 17 He commendeth Timothy.

b 1 Cor. 6:19

2 Cor. 6:16

c Job 5:13

d Ps. 44:11

1 Let 1a 2man so think of us, as of the ministers of Christ, and disposers of the secrets of God: 2 1And as for the rest, it is required of the disposers, that every man be found faithful. 3 1As touching me, I pass very little to be judged of you, 2or of man's 3judgment: no, 4I judge not mine own self. 4 For I know nothing by myself, yet am I not

3:13 1 He testifieth, as indeed the truth is, that all are not good builders, no not some of them which stand upon this one and only foundation: but howsoever this work of evil builders, saith he, stand for a season, yet shall it not always deceive, because that the light of the truth appearing at length, as day shall dissolve this darkness, and show what it is. And as that stuff is tried by the fire, whether it be good or not, so will God in his time by the touch of his Spirit and word, try all buildings, and so shall it come to pass, that such as be found pure and sound, shall still continue so, to the praise of the workman; but they that are otherwise, shall be consumed, and van­ ish away, and so shall the workman be frustrated of the hope of his labor, which pleased himself in a thing of nought. 3:15 1 He taketh not away hope of salvation from the unskillful and foolish builders, which hold fast the foundation, of which sort were those Rhetoricians rather than pastors of Corinth: but he addeth an exception, that they must notwithstanding suffer this trial of their work, and also abide the loss of their vain labors. 3:16 1 Continuing still in the metaphor of a building, he teacheth us that this ambition is not only vain, but also sacrilegious: For he saith that the Church is as it were the Temple of God, which God hath as it were consecrated unto himself by his Spirit. Then turning himself to these ambitious men: he showeth that they profane the Temple of God, because those vain arts wherein they please themselves so much, are as he teacheth, so many pollutions of the holy doctrine of God, and the purity of the Church. Which wickedness shall not be suffered unpunished. 3:17 1 Defileth it, and maketh it unclean, being holy: and surely they do defile it, by Paul's judgment, which by fleshly eloquence defile the purity of the Gospel. 3:18 1 He concludeth by the contrary, that they profess pure wisdom in the Church of God, which refuse and cast away all those vanities of men, and if they be mocked of the world, it is sufficient for them that they be wise according to the wisdom of God, and as he will have them to be wise. 3:19 1 Be they never so crafty, yet the Lord will take them when he shall discover their treachery. 3:21 1 He returneth to the proposition of verse 2, first warning the hearers, that henceforward they esteem not as lords, those whom

God hath appointed to be ministers, and not lords of their salvation, which thing they do, that depend upon men, and not upon God, that speaketh by them. 2 Please himself. 3 Helps, appointeth for your benefit. 3:22 1 He passeth from the persons to the things themselves, that his argument may be more forcible, yea, he ascendeth from Christ to the Father, to show us that we rest ourselves no not in Christ himself, in that that he is man, but because he carrieth us up even to the Father, as Christ witnesseth of himself everywhere, that he was sent of his Father, that by this band we may be all knit with God himself. 4:1 1 He concludeth the duty of the hearers towards their ministers: that they esteem them not as lords: and yet notwithstanding, that they give ear unto them, as to them that are sent from Christ, sent I say to this end and purpose, that they may receive as it were at their hands, the treasure of salvation which is drawn out of the secrets of God. 2 Every man. 4:2 1 Last of all, he warneth the ministers that they also behave themselves not as lords, but as faithful servants, because they must render an account of their stewardship unto God. 4:3 1 Because in reprehending others, he set himself for an example, he useth a preoccupation or preventing of an objection, and using the gratuity of an Apostle, he showeth that he careth not for the con­ trary judgments that they have of him, in that they esteemed him as a vile person, because he did not set forth himself as they did. And he bringeth good reasons why he was nothing moved with the judg­ ments which they had of him. 2 First, because that that which men judge in these cases of their own brains, is no more to be accounted of, than when the unlearned do judge of wisdom. 3 Word for word, Day, after the manner of speech of the Cilicians. 4 Secondly, saith he, how can you judge how much or how little I am to be accounted of, seeing that I myself which know myself bet­ ter than you do, and which dare profess that I have walked in my vocation with a good conscience, dare not yet notwithstanding chal­ lenge anything to myself? for I know that I am not unblameable, all this notwithstanding: much less therefore should I please myself as you do.

1169 1 Corinthians 5:1

thereby justified: but he that judgeth me, is the 1Lord. 5 1Therefore ajudge nothing before the time, until the Lord come, who will lighten things that are hid in darkness, and make the counsels of the hearts manifest: and then shall every man have 2praise of God. 6 1Now these things, brethren, I have figuratively applied unto mine own self and Apollos, for your sakes, that ye might learn 2by us, that no man presume above that which is written, that one swell not against another for any man's cause. 7 1For who separateth thee? and what hast thou, that thou hast not received? if thou hast received it, why rejoicest thou, as though 2thou hadst not received it? 8 1Now ye are full: now ye are made rich: ye reign as kings without us, and would to God ye did reign, that we also might reign with you. 9 For I think that God hath set forth us the last Apostles, as men appointed to death, for we are made a 1gassing stock unto the world, and to the Angels, and to men. 10 We are fools for Christ's sake, and ye are wise in Christ: we are weak, and ye are strong: ye are honorable, and we are despised. 11 Unto this hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place, 12 bAnd labor, working with our own hands: we are reviled, and yet we bless: we are persecuted, and suffer it.

13 cWe are evil spoken of, and we pray: we are made as the 1filth of the world, the offscouring of all things, unto this time. 14 1I write not these things to shame you, but as my beloved children I admonish you. 15 For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the Gospel. 16 Wherefore, I pray you, be followers of me. 17 For this cause have I sent unto you Timothy, which is my beloved son, and faithful in the Lord, which shall put you in remembrance of my 1ways in Christ as I teach everywhere in every Church. 18 1Some are puffed up as though I would not come unto you. 19 But I will come to you shortly, dif the Lord will, and I will know, not the 1words of them which are puffed up, but the power. 20 For the kingdom of God is not in word, but in power. 21 1What will ye? shall I come unto you with a rod, or in love, and in the 2spirit of meekness? 5 1 That they have winked at him who committed incest with his mother-in-law, 2, 6 he showeth should cause them rather to be ashamed, than to rejoice: 10 Such kind of wickedness is to be punished with excommunication, 12 lest others be infected with it.

chapter 4

a Matt. 7:1

b Acts 20:34

1 Thess. 2:9 2 Thess. 3:8

c Matt. 5:44

Luke 23:34

Acts 7:60

d Acts 19:21

James 4:15

1 It 1is heard certainly that there is fornication among you: and such fornication as is not once named among the Gentiles, that one should have his father's wife.

4:4 1 I permit myself to the Lord's judgment. 4:5 1 A third reason proceeding of a conclusion as it were, out of the former reasons. It is God's office, to esteem every man according to his value, because he knoweth the secrets of the heart, which men for the most part are ignorant of. Therefore this judgment pertaineth not to you. 2 One could not be praised above the rest, but the other should be blamed: and he mentioneth praise rather than dispraise, for that the beginning of this sore was this, that they gave more to some men than meet was. 4:6 1 Having rejected their judgment, he setteth forth himself again as a singular example of modesty, as one which concealing in this Epistle those factious teacher's names, doubted not to put down his own name and Apollos' in their place, and took upon him, as it were, their shame: so far was he from preferring himself to any. 2 By our example, which chose rather to take other men's faults upon us, than to carpe any by name. 4:7 1 He showeth a good means to bridle pride: first, if thou consider how rightly thou exemptest thyself out of the number of others, see­ ing thou art a man thyself: again, if thou consider that although thou have something more than other men have, yet thou hast it not but by God's bountifulness. And what wise man is he that will brag of another's goodness, and that against God? 2 There is nothing then in us of nature, that is worthy of commen­ dation: but all that we have, we have it of grace, which the Pelagians

and half Pelagians will not confess. 4:8 1 He descendeth to a most grave mock, to cause these ambi­ tious men to blush even against their wills. 4:9 1 He that will take a right view how like Paul and the Pope are, who lyingly boasteth that he is his successor, let him compare the delicates of the Popish court with Saint Paul's state, as we see it here. 4:13 1 Such as by sweeping is gathered together. 4:14 1 Moderating the sharpness of his mock, he putteth them in mind to remember of whom they were begotten in Christ, and that they should not doubt to follow him for an example, although he seem vile according to the outward show, in respect of others, yet mighty by the efficacy of God's Spirit, as they had trial thereof in themselves. 4:17 1 What way and rule I follow everywhere in teaching the Churches. 4:18 1 Last of all he descendeth also to Apostolic threatenings, but yet chiding them as a father, lest by their disorder he be constrained to come to punish some among them. 4:19 1 By words, he meaneth their painted and colored kind of elo­ quence, against which he setteth the virtue of the Spirit. 4:21 1 A passing over to another part of this Epistle, wherein he rep­ rehended more sharply a very heinous offence, showing the use of ecclesiastical correction. 2 Meekly affected towards you. 5:1 1 They are greatly to be reprehended which by suffering of wick­ edness, set forth the Church of God to be mocked and scorned as the infidels.

1 corinthians 5:2 1170

2 1And ye are puffed up, and have not rather sorrowed, that he which hath done this deed, might be put from among you. 3 1For I verily as absent in body, but present in 2spirit, have determined already as though I were present, that he that hath thus done this thing, 4 When ye are gathered together, and my spirit, in the 1Name of our Lord Jesus Christ, that such one, I say, 2by the power of our Lord Jesus Christ, 5 1Be 2delivered unto Satan, for the 3destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. 6 1Your rejoicing 2is not good: know ye not that a little leaven leaveneth the whole lump? 7 1Purge out therefore the old leaven, that ye may be a new 2lump, as ye are unleavened: for Christ our 3Passover is sacrificed for us. 8 Therefore let us keep the 1feast, not with old leaven, neither in the leaven of maliciousness and wickedness: but with the unleavened bread of sincerity and truth. 9 1I wrote unto you in an Epistle, that ye should

not company together with fornicators, 10 And not 1altogether with the fornicators of this world, or with the covetous, or with extortioners, or with idolaters: for then ye must go out of the world. 11 But now I have written unto you, that ye company not together: if any that is called a brother, be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such one eat not. 12 1For what have I to do to judge them also which are without? do ye not judge them that are within? 13 But God judgeth them that are without. Put away therefore from among yourselves that wicked man. 6 1 He inveigheth against their contention in law matters, 6 wherewith they vexed one another under judges that were infidels, to the reproach of the Gospel, 9 and then sharply threateneth fornicators.

1 Dare 1,2any of you, having business against another, be judged 3under the unjust, 4and not under the Saints? 2 1Do ye not know that the Saints shall judge the

5:8 1 Let us lead our whole life, as it were a continual feast, honestly and uprightly. 5:9 1 Now he speaketh more generally; and that which he spake before of the incestuous person, he showeth that it pertaineth to others, which are known to be wicked, and such as through their naughty life are a slander to the Church, which ought also by lawful order be cast out of the community of the Church. And making men­ tion of eating meat, either he meaneth those feasts of love whereat the Supper of the Lord was received, or else their common usage and manner of life which is rightly to be taken, lest any man should think that either matrimony were broken by excommunication, or such duties hindered and cut off thereby, as we owe one to another: children to their parents, subjects to their rulers, servants to their masters, and neighbor to neighbor, to win one another to God. 5:10 1 If you should utterly abstain from such men's company, you should go out of the world: therefore I speak of them which are in the very bosom of the Church, which must be called home by discipline, and not of them which are without, with whom we must labor by all means possible, to bring them to Christ. 5:12 1 Such as are false brethren, ought to be cast out of the Con­ gregation: as for them which are without, they must be left to the judgment of God. 6:1 1 The third question is of civil judgments: Whether it be lawful for one faithful to draw another faithful before the judgment seat of an infidel? He answereth that it is not lawful, for offense sake, for it is not evil of itself. 2 As if he said, Are ye become so impudent, that you are not ashamed to make the Gospel a laughingstock to profane men? 3 Before the unjust. 4 He addeth that he doth not forbid that one neighbor may go to law with another, if need so require, but yet under holy judges. 6:2 1 He gathereth by a comparison that the faithful cannot seek to infidels to be judged, without great injury done to the Saints, see­ ing that God himself will make the Saints judges of the world, and of the devils, with his Son Christ: much more ought they to judge these light and small causes: which may be by equity, and good con­ science, determineth.

5:2 1 There are none more proud, than they that least know themselves. 5:3 1 Excommunication ought not to be committed to one man's power, but must be done by the authority of the whole Congrega­ tion, after that the matter is diligently examined. 2 In mind, thought, and will. 5:4 1 Calling upon Christ his Name. 2 There is no doubt but that judgment is ratified in heaven, wherein Christ himself sitteth as Judge. 5:5 1 The excommunicate is delivered to the power of Satan, in that, that he is cast out of the house of God. 2 What it is to be delivered to Satan, the Lord himself declareth when he saith, Let him be unto thee as an Heathen and Publican, Matt 18:17, that is to say, to be disfranchised, and put out of the right and liberty of the city of Christ, which is the Church, without which Satan is lord and master. 3 The end of excommunication is not to cast away the excommu­ nicate, that he should utterly perish, but that he may be saved, to wit, that by this means his flesh may be tamed, that he may learn to live to the Spirit. 5:6 1 Another end of excommunication is, that others be not infected, and therefore it must of necessity be retained in the Church, that the one be not infected by the other. 2 Is naught, and not grounded upon good reason, as though you were excellent, and yet there is such wickedness found amongst you. 5:7 1 By alluding to the ceremony of the Passover, he exhorteth them to cast out that unclean person from amongst them. In times past, saith he, it was not lawful for them which did celebrate the Passover, to eat leavened bread: insomuch that he was holden as unclean and unworthy to eat the Passover, whosoever had but tasted of leaven. Now our whole life must be as it were the feast of unleavened bread, wherein all they that are partakers of that immaculate Lamb which is slain, must cast out both of themselves, and also out of their houses and Congregations all impurity. 2 By lump he meaneth the whole body of the Church, every mem­ ber whereof must be unleavened bread, that is, be renewed in spirit, by plucking away the old corruption. 3 The Lamb of our Passover.

1171 1 Corinthians 6:16

world? If the world then shall be judged by you, are ye unworthy to judge the smallest matters? 3 Know ye not that we shall judge the Angels? how much more things that pertain to this life? 4 1If then ye have 2judgments of things pertaining to this life, set them up which are 3least esteemed in the Church. 5 1I speak it to your shame. Is it so that there is not a wise man among you? no, not one, that can judge between his brethren? 6 But a brother goeth to law with a brother, and that under the infidels. 7 1Now therefore there is altogether 2infirmity in you, that ye go to law one with another: a,3why rather suffer ye not wrong? why rather sustain ye not harm? 8 bNay, ye yourselves do wrong, and do harm, and that to your brethren. 9 Know ye not that the unrighteous shall not inherit the kingdom of God? 1Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor wantons, nor buggerers,

10 Nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners shall inherit the kingdom of God. 11 And such were csome of you: but ye are washed, but ye are sanctified, but ye are justified, in the 1Name of the Lord Jesus, and by the Spirit of our God. 12 ¶ d,1,2All things are lawful unto me, but all things are not profitable. I may do all things, but I will not be brought under the 3power of any thing. 13 1Meats are ordained for the belly, and the belly for the meats: but God shall destroy both it, and them. Now the body is not for fornication, but for the Lord, and the Lord for the body. 14 And God hath also raised up the Lord, and eshall raise us up by his power. 15 1Know ye not, that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid. 16 1Do ye not know, that he which coupleth himself

chapter 6

a Matt. 5:39

Luke 6:29 Rom. 12:19

b 1 Thess. 4:6

c Titus 3:3

d 1 Cor. 10:23

e Rom. 6:5

6:4 1 The conclusion, wherein he prescribeth a remedy for this mis­ chief: to wit, if they end their private affairs betwixt themselves by chosen arbiters out of the Church: for which matter and purpose, the least of you, saith he, is sufficient. Therefore he condemneth not judgment seats, but showeth what is expedient for the circumstance of the time, and that without any diminishing of the right of the magistrate: for he speaketh not of judgments which are practiced between the faithful and the infidels, neither of public judgments, but of controversies which may be ended by private arbiters. 2 Courts and places of judgments. 3 Even the most abject among you. 6:5 1 He applieth the general proposition to a particular, always call­ ing them back to this, to take away from them that false opinion of their own excellency, from whence all these mischiefs sprang. 6:7 1 Now he goeth further also, and although by granting them private arbiters out of the Congregation of the faithful, he doth not simply condemn, but rather establish private judgments, so that they be exercised without offense, yet he showeth that if they were such as they ought to be, and as it were to be wished, they should not need to use that remedy neither. 2 A weakness of mind which is said to be in them that suffer them­ selves to be overcome of their lusts, and it is a fault that squareth greatly from temperance and moderation, so that he nippeth them which could not put up an injury done unto them. 3 This pertaineth chiefly to the other part of the reprehension, to wit, that they went to law even under infidels, whereas they should rather have suffered any loss, than to have given that offense. But yet this is generally true, that we ought rather depart from our right, than try the uttermost of the Law hastily, and upon an affection to revenge an injury. But the Corinthians cared for neither, and therefore he saith that they must repent, unless they will be shut out of the inheritance of God. 6:9 1 Now he prepareth himself to pass over to the fourth treatise of this Epistle, which concerneth matters indifferent: debating this matter first, how men may well use women or not: which question hath three branches, fornication, matrimony, and a single life. As for fornication, he utterly condemneth it. And marriage he commandeth to some, as a good and necessary remedy for them, to others he leaveth it free: And

others some he dissuadeth from it, not as unlawful, but as discommo­ dious, and that not without exception. As for singleness of life (under which also I comprehend virginity) he enjoineth it to no man: yet he persuadeth men unto it, but not for itself, but for another respect, nei­ ther all men nor without exception. And being about to speak against fornication, he beginneth with a general reprehension of those vices, wherewith that rich and riotous city most abounded: warning and teaching them earnestly, that repentance is unseparably joined with forgiveness of sins, and sanctification with justification. 6:11 1 In Jesus. 6:12 1 Secondly, he showeth that the Corinthians do simply offend in matters indifferent. First, because they abused them: next, because they used indifferent things, without any discretion, seeing the use of them ought to be brought to the rule of charity: and that he doth not use them aright, which immoderately abuseth them, and so becom­ eth a slave unto them. 2 Whatever: but this general word must be restrained to things that are indifferent. 3 He is in subjection to things that are indifferent, whatsoever he be that thinketh he may not be without them, which is a flattering kind of slavery under a color of liberty, which sealeth upon such men. 6:13 1 Secondarily, because they counted many things for indifferent which were of themselves unlawful, as fornication, which they num­ bered amongst mere natural and lawful desires, as well as meat and drink: Therefore the Apostle showeth, that they are utterly unlike: for meats, saith he, were made for the necessary use of man's life, which is not perpetual. For both meats, and all this manner of nourishing are quickly abolished. But we must not so think of the uncleanness of fornication, for which the body is not made, but on the contrary side is ordained to pureness, as appeareth by this, that is consecrated to Christ, even as Christ also is given us of his Father, to quicken our bodies with that virtue wherewith he also rose again. 6:15 1 A declaration of the former argument by contraries, and the applying of it. 6:16 1 A proof of the same argument: a harlot and Christ are clean contrary, so are the flesh and the Spirit: therefore he that is one with an harlot (which is done by carnal copulation of their bodies) cannot be one with Christ, which unity is pure and spiritual.

1 corinthians 6:17 1172

with an harlot, is one body? ffor 2two, saith he, shall be one flesh. 17 But he that is joined unto the Lord, is one spirit. 18 1Flee fornication: every sin that a man doeth, is without the body: but he that commiteth fornication, sinneth against his own body. 19 1Know ye not, that gyour body is the temple of the holy Ghost, which is in you, whom ye have of God? and 2ye are not your own. 20 hFor ye are bought for a price: therefore glorify God in your body, and in your spirit: for they are God's. 7 Entreating here of marriage, 4 which is a remedy against fornication, 10 and may not be broken, 18, 20 he willeth every man to live contented with his lot. 25 He showeth what the end of virginity should be, 35 and who ought to marry.

but the husband: and likewise also the husband hath not the power of his own body, but the wife. 5 Defraud not one another, 1except it be with consent for a time, that ye may 2give yourselves to fasting and prayer, and again come together, that Satan tempt you not for your incontinency. 6 1But I speak this by permission, not by commandment. 7 For I 1would that all men were even as I myself am: but every man hath his proper gift of God, one after this manner, and another after that. 8 1Therefore I say unto the 2unmarried, and unto the widows, It is good for them if they abide even as I do. 9 But if they cannot abstain, let them marry: for it is better to marry than to 1burn. 10 b,1And unto the married I command, not I, but the Lord, Let not the wife depart from her husband. 11 But and if she depart, let her remain unmarried, or be reconciled unto her husband, and let not the husband put away his wife. 12 1But to the remnant I speak, and not the Lord, If any brother have a wife that believeth not, if she be content to dwell with him, let him not forsake her. 13 And the woman which hath an husband that believeth not, if he be content to dwell with her, let her not forsake him.

f Gen. 2:24

Matt. 19:5 Mark 10:8

Eph. 5:31

g 1 Cor. 3:17

2 Cor. 6:16

h 1 Cor. 7:13

1 Pet. 1:18

chapter 7

a 1 Pet. 3:7

b Matt. 5:32

Matt. 19:9 Mark 10:11-12

Luke 16:18

1 Now 1concerning the things 2whereof ye wrote unto me, It were 3good for a man not to touch a woman. 2 Nevertheless, to avoid fornication, let every man have his wife, and let every woman have her own husband. 3 a,1Let the husband give unto the wife 2due benevolence, and likewise also the wife unto the husband. 4 1The wife hath not the power of her own body,

7:4 1 Thirdly, he warneth them that they are each in other's power, as touching the body, so that they may not defraud one another. 7:5 1 He addeth an exception: unless the one abstain from the other by mutual consent, that they may the better give themselves to prayer, wherein notwithstanding, he warneth them to consider what is expedient, lest by this long breaking off as it were from marriage, they bestirred up to incontinency. 2 Do nothing else. 7:6 1 Fifthly, he teacheth that marriage is not simply necessary for all men, but for them which have not the gift of continency, and this gift is by a peculiar grace of God. 7:7 1 I wish. 7:8 1 Sixthly, he giveth the selfsame admonition touching the sec­ ond marriage, to wit, that a single life is to be allowed, but for such as have the gift of continency: otherwise they ought to marry again, that their conscience may be at peace. 2 This whole place is flat against them which condemn second marriages. 7:9 1 So to burn with lust, that either the will yieldeth to the temptation, or else we cannot call upon God with a quiet con­ science. 7:10 1 Seventhly, he forbiddeth contentions and the publishing of divorces (for he speaketh not here of the fault of whoredom, which was then death even by the law of the Romans also) whereby he affirmeth that the hand of marriage is not dissolved, and that from Christ's mouth. 7:12 1 Eighthly, he affirmeth that those marriages which are already contracted between a faithful and an unfaithful or infidel, are firm, so that the faithful may not forsake the unfaithful.

6:16 2 Moses doth not speak these words of fornication, but of mar­ riage: but seeing that fornication is the corrupting of marriage, and both of them is a carnal and fleshly copulation, we cannot say that the Apostle abuseth his testimony. Again, Moses hath not this word (Two) but it is very well expresseth both here and in Matt. 29:5, because he speaketh only but of man and wife: whereupon the opinion of them that vouch it to be lawful to have many wives, is beaten down: for he that companieth with many, is sundered as it were into many parts. 6:18 1 Another argument why fornication is to be eschewed, because it defileth the body with a peculiar kind of filthiness. 6:19 1 The third argument: Because a fornicator is sacrilegious, for that our bodies are consecrate to God. 2 The fourth argument: Because we are not our own men, to give ourselves to any other, much less to Satan and the flesh, seeing that God himself hath bought us, and that with a great price, to the end that both in body and soul, we should serve to his glory. 7:1 1 He teacheth concerning marriage, that although a single life hath his commodities, which he will declare afterwards, yet that marriage is necessary for the avoiding of fornication: but so that neither one man may have many wives, or any wife many hus­ bands. 2 Touching those matters whereof you wrote unto me. 3 Commodious, and (as we say) expedient. For marriage bringeth many griefs with it, and that by reason of the corruption of our first estate. 7:3 1 Secondly, he showeth that the parties married, must with sin­ gular affection entirely love one the other. 2 This word (due) containeth all kind of benevolence, though he speak more of one sort than of the other, in that that followeth.

1173 1 Corinthians 7:29

14 1For the unbelieving husband is 2sanctified to the 3wife, and the unbelieving wife is sanctified to the 4husband, else were your children unclean: but now are they 5holy. 15 1But if the unbelieving depart, let him depart: a brother or a sister is not in subjection in 2such things: 3but God hath called us in peace. 16 For what knowest thou, O wife, whether thou shalt save thine husband? Or what knowest thou, O man, whether thou shalt save thy wife? 17 1But as God hath distributeth to every man, as the Lord 2hath called every one, so let him walk: and so ordain I in all Churches. 18 1Is any man called being circumcised? let him not 2gather his uncircumcision: is any called uncircumcised? let him not be circumcised. 19 Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. 20 cLet every man abide in the same vocation wherein he was called.

21 Art thou called being a servant? 1care not for it: but if yet thou mayest be free, use it rather. 22 For he that is called in the 1Lord, being a servant, is the Lord's freeman: likewise also he that is called being free, is Christ's servant. 23 d,1Ye are bought with a price: be not the servants of men. 24 1Brethren, let every man, wherein he was called, therein abide with 2God. 25 1Now concerning virgins, I have no commandment of the Lord: but I give mine 2advise, as 3one that hath obtained mercy of the Lord to be faithful. 26 I suppose then 1this to be good for the 2present necessity: I mean that it is good for a man so to be. 27 Art thou bound unto a wife? seek not to be loosed: art thou loosed from a wife? seek not a wife. 28 But if thou takest a wife, thou sinnest not: and if a virgin marry, she sinneth not: nevertheless, such shall have trouble in the 1flesh: but I 2spare you. 29 And this I say, brethren, because the time is

c 1 Tim. 6:1

d 1 Cor. 6:20

1 Pet. 18:19

7:14 1 He answereth an objection: But the faithful is defiled by the society of the unfaithful. The Apostle denieth that, and proveth that the faithful man with good conscience may use the vessel of his unfaithful wife, by this that their children which are born of them, are accounted holy (that is, contained within the promise) for it is said to all the faithful, I will be thy God, and the God of thy seed. 2 The godliness of the wife is of more force, to cause their coupling together to be accounted holy, than the infidelity of the husband is, to profane the marriage. 3 The infidel is not sanctified or made holy in his own person, but in respect of his wife, he is sanctified to her. 4 To the faithful husband. 5 This place destroyeth the opinion of them that would not have children to be baptized, and their opinion also, that make baptism the very cause of salvation. For the children of the faithful are holy, by virtue of the covenant, even before Baptism, and baptism is added as the seal of that holiness. 7:15 1 He answereth to a question: what if the unfaithful forsake the faithful? then is the faithful free, saith he, because he is forsaken of the unfaithful. 2 When any such thing falleth out. 3 Lest any man upon pretence of this liberty should give occasion to the unfaithful to depart, he giveth to understand, that marriage contracted with an infidel, ought peaceably to be kept, that if it be possible the infidel may be won to the faith. 7:17 1 Taking occasion by that which he said of the bondage and liberty of matrimony, he digresseth to a general doctrine concerning the outward state and condition of man's life, as Circumcision and uncircumcision, servitude and liberty: warning every man generally to live with a contented mind in the Lord, what state or condition forever he be in, because that those outward things, as to be circum­ cised or uncircumcised, to be bond or free, are not of the substance (as they term it) of the kingdom of heaven. 2 Hath bound him to a certain kind of life. 7:18 1 Notwithstanding he giveth us to understand, that in these examples all are not like sort: because that circumcision is not simply of itself to be desired, but such as are bound may desire to be free. There­ fore herein only they are equal, that the kingdom of God consisteth

not in them, and therefore these are no hindrance to obey God. 2 He is said to gather his uncircumcision, who by the help of a Chirurgeon recovereth an upper skin: which is done by the drawing the skin with an instrument, to make it to cover the nut. Celsus in book 7, chapter 25. 7:21 1 As though this calling were too unworthy a calling for Christ. 7:22 1 He that is in state of a servant, and is called to be a Christian. 7:23 1 He showeth the reason of the unlikeness, because that he that desireth to be circumcised, maketh himself subject to man's tradition, and not to God. And this may be much more understood of supersti­ tions, which some do foolishly accompt for things indifferent. 7:24 1 A repetition of the general doctrine. 2 So purely and from the heart, that your doings may be approved before God. 7:25 1 He enjoineth virginity to no man, yet he persuadeth and praiseth it for another respect, to wit, both for the necessity of the present time, because the faithful could scarce abide in any place, and use the commodities of this present life, and therefore such as were not troubled with families, might be the readier: and also for the cares of this life, which marriage draweth with it necessity, so that they cannot but have their minds distracteth: and this hath place in women especially. 2 The circumstances considered, this I counsel you. 3 It is I that speak this which I am minded to speak: and the truth is, I am a man, but yet worthy credit, for I have obtained of the Lord to be such an one. 7:26 1 To remain a virgin. 2 For the necessity which the Saints are daily subject unto, who are continually tossed up and down, so that their estate may seem most unfit for marriage, were it not that the weakness of the flesh enforced them to it. 7:28 1 By the (flesh) he understandeth what things forever belong to this present life, for marriage bringeth with it many discommodi­ ties: so that he bendeth more to a sole life, not because it is a service more agreeable to God than marriage is, but for those discommodi­ ties, which (if it were possible) he would wish all men to be void of, that they might give themselves to God only. 2 I would your weakness were provided for.

1 corinthians 7:30 1174

will, and hath so decreed in his heart, that he will keep his virgin, he doeth well. 38 So then he that giveth her to marriage, doeth well, but he that giveth her not to marriage, doeth 1better. 39 1The wife is bound by the 2law, as long as her husband eliveth: but if her husband be dead, she is at liberty to marry with whom she will, only in the 3Lord. 40 But she is more blessed, if she so abide in my judgment: fand I think that I have also the Spirit of God. 8 1 From this place unto the end of the tenth Chapter, he willeth them not to be at the Gentiles' profane banquets. 13 He restraineth the abuse of Christian liberty, 11 and showeth that knowledge must be tempered with charity.

1short, hereafter that both they which have wives, be as though they had none: 30 And they that 1weep, as though they wept not: and they that rejoice, as though they rejoiced not: and they that buy, as though they possessed not: 31 And they that use this 1world, as though they used it not: for the 2fashion of this world goeth away. 32 And I would have you without care. The unmarried careth for things of the Lord, how he may please the Lord. 33 But he that is married, 1careth for the things of the world, how he may please his wife. 34 There is difference also between a virgin and a wife: the unmarried woman careth for the things of the Lord, that she may be holy, both in body and in 1spirit: but she that is married, careth for the things of the world, how she may please her husband. 35 And this I speak for your own 1commodity, not to tangle you in a snare, but that ye follow that which is honest, and that ye may cleave fast unto the Lord without separation. 36 1But if any man think that it is uncomely for his virgin, if she pass the flower of her age, and need so require, let him do what he will, he 2sinneth not: let them be married. 37 Nevertheless, he that standeth firm in his 1heart, that he hath no 2need, but hath power over his own

e Rom. 7:1

f 1 Thess. 4:8

1 And as 1touching things sacrificed unto idols, we know that we 2all have knowledge: knowledge 3puffeth up, but love 4edifieth. 2 Now, if any man think that he knoweth anything, he knoweth nothing, yet as he ought to know. 3 But if any man love God, the same is known of him. 4 1Concerning therefore the eating of things sacrificed unto 2idols, we know that an idol is 3nothing in the world, and that there is none other God but one.

7:29 1 For we are now in the latter end of the world. 7:30 1 By weeping, the Hebrews understand all adversity, and be joy, all prosperity. 7:31 1 Those things which God giveth us here. 2 The guise, the shape, and fashion: whereby he showeth us, that there is nothing in this world that continueth. 7:33 1 They that are married, have their wits drawn hither and thither, and therefore if any man have the gift of continency, it is more com­ modious for him to live alone: but they that are married may care for the things of the Lord also, Clement, Strom. 3. 7:34 1 Mind. 7:35 1 He meaneth that he will enforce no man either to marry or not to marry, but to show them barely what kind of life is most commodious. 7:36 1 Now he turneth himself to the Parents, in whose power and authority their children are, warning them that according to the for­ mer doctrine they consider what is meet and convenient for their children, that they neither deprive them of the necessary remedy against incontinency, nor constrain them to marriage, whereas nei­ ther their will doth lead them, nor any necessity urgeth them. And again he praiseth virginity, but of itself, and not in all. 2 He doeth well: for so he expoundeth it verse 38. 7:37 1 Resolved with himself. 2 That the weakness of his daughter enforceth him not, or any other matter, that that he may safely keep her a virgin still. 7:38 1 Provideth more commodiously for his children, and that not simply, but by reason of such conditions as are before mentioned. 7:39 1 That which he spake of a widower, he speaketh now of a widow, to wit, that she may marry again, so that she do it in the fear of God: and yet he dissembleth not, but saith, that if she remain still a widow, she shall be void of many cares.

2 By the law of marriage. 3 Religiously, and in the fear of God. 8:1 1 He entereth to entreat of another kind of things indifferent, to wit, of things offered to idols, or the use or flesh so offered and sacrificed. And first of all he removeth all those things which the Corinthians pretended in using things offered to idols without any respect. First of all they affirmed that this difference of meats was for unskillful men, but as for them, they knew well enough the benefit of Christ, which causeth all these things to be clean to them that are clean. Be it so saith Paul: be it that we are all sufficiently instructed in the knowledge of Christ. I say notwithstanding that we must not simply rest in this knowledge. The reason is that unless our knowl­ edge be tempered with charity, it doth not only not avail, but also doeth much hurt, because it is the mystery of pride: nay, it doth not so much as discern the name of godly knowledge, if it be separate from the love of God and therefore from the love of our neighbor. 2 This general word is to be abridged as appeareth verse 7, for there is a kind of taunt in it, as we may perceive by the next verse. 3 Ministereth occasion of vanity and pride, because it is void of charity. 4 Instructed our neighbor. 8:4 1 The application of that answer to things offered to idols: I grant, saith he that an idol is indeed a vain imagination, and that there is but one God and Lord, herefore that meat cannot be made holy or profane by the idol: but it followeth not therefore that a man may without respect use those meats as any other. 2 This word (idol) in this place is taken for an image which is made to present some godhead, that worship might be given unto it: whereupon came the word (idolatry) that is to say, Image service. 3 It is a vain dream.

1175 1 Corinthians 9:3

11 1And through thy knowledge shall the bweak brother perish, for whom Christ died. 12 1Now when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ. 13 c,1Wherefore if meat offend my brother, I will eat no flesh while the world standeth, that I may not offend my brother. 9 1 He declareth, that from the liberty which the Lord gave him, 15 he willingly abstained, 18, 22 lest in things indifferent he should offend any. 24 He showeth that our life is like unto a race.

5 For though there be that are called gods, whether in heaven, or in earth (as there be many gods, and many lords.) 6 Yet unto us there is but one God, which is that Father, 1of whom are all things, and we 2in him, and a,3one Lord Jesus Christ, 4by whom are all things, and we by him. 7 1But every man hath not that knowledge: for 2many having 3conscience of the idol, until this hour, eat as a thing sacrificed unto the idol, and so their conscience being weak, is defiled. 8 1But meat maketh us not acceptable to God, for neither if we eat, have we the more: neither if we eat not, have we the less. 9 But take heed lest by any means this power of yours be an occasion of falling, to them that are weak. 10 1For if any man see thee which hast knowledge, sit at table in the idols' temple, shall not the conscience of him which is weak, be boldened, to eat those things which are sacrificed to idols?

chapter 8

a John 13:13

1 Cor. 12:3

b Rom. 14:15

c Rom. 14:21

1 Am 1I not an Apostle? am I not free? 2have I not seen Jesus Christ our Lord? are ye not my work 3in the Lord? 2 If I be not an Apostle unto others, yet doubtless I am unto you: for ye are the 1seal of mine Apostleship in the Lord. 3 1My defense to him that 2examine me, is this,

8:6 1 When the Father is distinguished from the Son, He is named the beginning of all things. 2 We have our being in him. 3 But as the Father is called Lord, so is the Son, God therefore this word (One) doth not respect the persons, but the natures. 4 This word (By) doth not signify the instrumental cause, but the efficient: For the Father and the Son work together, which is not so to be taken, that we make two causes, seeing they have both but one nature though they be distinct persons. 8:7 1 The reason why that followeth not, is this: because there are many men which do not know that which you know. Now the judg­ ments of outward things depend not only upon your conscience, but upon the conscience of them that behold you, and therefore your actions must be applied not only to your knowledge, but also to the ignorance of your brethren. 2 An applying of the reason, There are many which cannot eat of things offered to idols, but with a wavering conscience, because they think them to be unclean: therefore if by thy example they enterprise to do that which inwardly they thinketh displeaseth God, their con­ science is defiled with this eating, and thou hast been the occasion of this mischief. 3 By conscience of the idol, he meaneth the secret judgment that they had within themselves,whereby they thought all things unclean, that were offered to idols, and therefore they could not use them with good conscience. For this force hath conscience, that if it be good, it maketh things indifferent good, and if it be evil, it maketh them evil. 8:8 1 A preventing of an objection: Why then, shall we therefore be deprived of our liberty? Nay saith the Apostle, you shall lose no part of Christianity although you abstain for your brethren's sake, as also if you receive the meat, it maketh you no whit the more holy, for our commendation before God consisteth not in meats: but to use our liberty with offense of our brethren, is an abuse of liberty, the true use whereof is clean contrary, to wit, so to use it, as in using of it we have consideration of our weak brethren. 8:10 1 Another plainer explication of the same reason, propound­ ing the example of the sitting down at the table in the idol's temple, which thing the Corinthians did evil accompt of among things indif­ ferent, because it is simply forbidden for the circumstance of the place, although offense do cease, as it shall be declared in his place.

8:11 1 An amplification of the argument taken both of comparison and contraries: Thou wretched man, saith he, pleasing thyself with thy knowledge which indeed is none (for if thou haddest true knowl­ edge, thou wouldest not sit down to meat in idol's temple) wilt thou destroy thy brother, hardening his weak conscience by this example to do evil, for whose salvation Christ himself has died? 8:12 1 Another amplification: Such offending of our weak brethren redoundeth unto Christ, and therefore let not these men think that they have to do only with their brethren. 8:13 1 The conclusion, which Paul conceiveth in his own person, that he might not seem to exact that of others, which he will not be first subject unto himself. I had rather (saith he) abstain forever from all kind of flesh, than give occasion of sin to any of my brethren, much less would I refuse in any certain place or time for my brother's sake not to eat flesh offered to idols. 9:1 1 Before he proceedeth any further in his proposed manner of things offered to idols he would show the cause of all this mischief, and also take it away: to wit, that the Corinthians thought themselves not bound to depart from an iota of their liberty for any man's pleasure. Therefore he propoundeth himself for an example and that in a matter almost neces­ sary. And yet he speaketh generally of both, but first of his own person. If (saith he) you allege for yourselves that you are free, and therefore will use your liberty, am I not also free, seeing I am an Apostle? 2 He proveth his Apostleship by the effects, in that that he was appointed of Christ himself, and the authority of his function was suf­ ficiently confirmed to him amongst them by their conversion. And all these things he setteth before their eyes, to make them ashamed for that they would not in the least wise that might be, debase them­ selves, for the weak's sake, whereas the Apostle himself did all that he could to win them to God when they were utterly reprobate and without God. 3 By the Lord. 9:2 1 As a seal whereby it appeareth sufficiently that God is the author of my Apostleship. 9:3 1 He addeth this by the way, as if he would say, So far it is off, that you may doubt of my Apostleship, that I use it to refute them which call it into controversy, by opposing those things which the Lord hath done by me amongst you. 2 Which like Judges examine me and my doings.

1 corinthians 9:4 1176

4 1Have we not power to 2eat and to drink? 5 Or have we not power to lead about a wife being a 1sister, as well as the rest of the Apostles, and as the brethren of the Lord, and Cephas? 6 Or I only and Barnabas, have not we power 1not to work? 7 1Who 2goeth a warfare any time at his own cost? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? 8 1Say I these things 2according to man? saith not the Law the same also? 9 For it is written in the Law of Moses, aThou shalt not muzzle the mouth of the ox that treadeth out the corn: doth God take care for 1oxen? 10 Either saith he it not altogether for our sakes? For our sakes no doubt it is written, that he which eareth, should ear in hope, and that he that thresheth in hope, should be partaker of his hope. 11 b,1If we have sown unto you spiritual things, is it a great thing if we reap your carnal things? 12 1If others with you be partakers of this 2power, are not we rather? nevertheless, we have not used this power: but suffer all things, that we should not hinder the Gospel of Christ. 13 1Do ye not know, that they which minister about the choly things, eat of the 2things of the Temple? and they which wait at the altar, are 3partakers with the altar?

14 So also hath the Lord ordained, that they which preach the Gospel, should live 1of the Gospel. 15 But I have used none of these things: 1neither wrote I these things, that it should be so done unto me: for it were better for me to die, than that any man should make my rejoicing vain. 16 For though I preach the Gospel, I have nothing to rejoice of: for necessity is laid upon me, and woe is unto me, if I preach not the Gospel. 17 For if I do it willingly, I have a reward, but if I do it against my will, notwithstanding the dispensation is committed unto me. 18 What is my reward then? verily that when I preach the Gospel, I make the Gospel of Christ 1free, that I abuse not mine authority in the Gospel. 19 For though I be free from all men, yet have I made myself servant unto all men, that I may win the more. 20 dAnd unto the Jews, I become as a Jew, that I may win the Jews: to them that are under the 1Law, as though I were under the Law, that I may win them that are under the Law: 21 To them that are without Law, as though I were without Law, (when I am not without Law as pertaining to God, but am in the Law through Christ) that I may win them that are without Law: 22 To the weak I become as weak, that I may win the weak: I am made all things to 1all men, that I might by all means save some.

chapter 9

a Deut. 25:4

1 Tim. 5:18

b Rom. 15:27

c Deut. 18:1

d Acts 16:3

Gal. 2:3

9:4 1 Now touching the matter itself, he saith, Seeing that I am free, and truly an Apostle, why may not I (I say not, eat of all things offered to idols) but be maintained by my labors, yea and keep my wife also, as the residue of the apostles lawfully do, as by name, John and James, the Lord's cousins, and Peter himself? 2 Upon the expense of the Church? 9:5 1 One that is a Christian and a true believer? 9:6 1 Not to live by the work of our hands? 9:7 1 That he may not seem to burden the Apostles, he showeth that it is just that they do, by an argument of comparison, seeing that soldiers live by their wages, and husbandmen by the fruits of their labors, and shepherds by that that cometh of their flocks. 2 Useth to go a warfare? 9:8 1 Secondly he bringeth forth the authority of God's institution by an argument of comparison. 2 Have I no better ground than the common custom of men? 9:9 1 Was it God's proper drift to provide for oxen, when he made this Law? for otherwise there is not the smallest thing in the world, but God hath a care of it. 9:11 1 An assumption of the arguments with an amplification, for neither in so doing do we require a reward meet for our deserts. 9:12 1 Another argument of great force: others are nourished amongst you, therefore it was lawful for me, yea rather for me than any other: and yet I refused it, and had rather still suffer any discom­ modity, than the Gospel of Christ should be hindered. 2 The word signifieth a right and interest, whereby he giveth us to understand that the ministers of the word must of right and duty be found of the Church. 9:13 1 Last of all he bringeth forth the express Law concerning the

nourishing of the Levites, which privilege notwithstanding he will not use. 2 This is spoken by the figure Metonymy, for, of those things that are offered in the temple. 3 Are partakers with the altar in dividing the sacrifice. 9:14 1 Because they preach the Gospel. It followed by this place, that Paul gat no living, neither would have any other man get, by any commodity of masses, or any other such superstitious trum­ peries. 9:15 1 He taketh away occasion of suspicion by the way, that it might not be thought that he wrote this as though he challenged his wages that was not paid him. Nay saith him, I had rather die, than not continue in this purpose to preach the Gospel freely. For I am bound to preach the Gospel, seeing that the Lord hath enjoined me this office: but unless I do it willingly and for the love of God, nothing is to be allowed that I do. If I had rather that the Gospel should be evil spoken of, than that I should not require my wages, then would it appear that I took these pains not so much for the Gospel's sake, as for my gains and advantages. But I say, this were not to use, but abuse my right and liberty. Therefore not only in this thing, but also in all others (as much as I could) I am made all things to all men, that I might win them to Christ, and might together with them be won to Christ. 9:18 1 By taking nothing of them to whom I preach it. 9:20 1 The word (Law) in this place, must be restrained to the cer­ emonial Law. 9:22 1 In matters that are indifferent, which may be done or not done with a good conscience: as if he said, I changed myself into all fashions, that by all means, I might save some.

1177 1 Corinthians 10:13

23 And this I do for the Gospel's sake, that I might be partaker thereof with 1you. 24 1Know ye not, that they which run in a race, run all, yet one receiveth the prize? so run that ye may obtain. 25 And every man that proveth masteries, 1abstaineth from all things: and they do it to obtain a corruptible crown: but we for an incorruptible. 26 I therefore so run, not as uncertainly: so fight I, not as one that beateth the air. 27 But I beat down my 1body, and bring it into subjection, lest by any means after that I have preached to others, I myself should be 2reproved. 10 1 If God spared not the Jews, neither will he spare those who are of like condition, 3, 4 touching the outward signs of his grace. 14 That it is absurd, that such should be partakers of the table of the devils, who are partakers of the Lord's Supper. 24 To have consideration of our neighbor in things indifferent.

3 cAnd did all eat the 1same spiritual 2meat, 4 dAnd did all drink the same spiritual drink (for they drank of the spiritual Rock that 1followed them: and the Rock was 2Christ.) 5 But with many of them God was not pleased: for they were eoverthrown in the wilderness. 6 1Now these things are our 2examples, to the intent that we should not lust after evil things fas they also lusted. 7 Neither be ye idolaters as were some of them, as it is written, gThe people sat down to eat and drink, and rose up to play. 8 Neither let us commit fornication, as some of them committed fornication, and fell in one hday three and twenty thousand. 9 Neither let us tempt 1Christ, as some of them also tempted him, and iwere destroyed of serpents. 10 Neither murmur ye, as some of them jalso murmured, and were destroyed of the destroyer. 11 Now all these things came unto them for examples, and were written to admonish us, upon whom the 1ends of the world are come. 12 1Wherefore, let him that thinketh he standeth, take heed lest he fall. 13 There hath no temptation taken you, but such

chapter 10

a Exod. 13:21

Num. 9:19

b Exod. 14:22

c Exod. 16:15

d Exod. 17:6

Num. 20:19 Num. 21:16

e Num. 26:65

f Num. 11:4

Num. 26:64

Ps. 106:14

g Exod. 32:6

h Num. 25:9

i Num. 21:6

Ps. 106:14

j Num. 14:37

Judg. 3:24

1 Moreover, 1brethren, I would not that ye should be ignorant, that all our 2fathers were under athat cloud, and all passed through that bsea, 2 1And were all 2baptized unto 3Moses, in that cloud, and in that sea,

9:23 1 That both I and they to whom I preach the Gospel, may receive fruit by the Gospel. 9:24 1 He bringeth in another cause of this mischief, to wit, that they were given to gluttony, for there were solemn banquets of sacrifices, and the riot of the Priests was always too much celebrated and kept. Therefore it was hard for them which were accustomed to righteous­ ness, especially when they pretended the liberty of the Gospel, to be restrained from these banquets: but contrarywise, the Apostle calleth them by a pleasant similitude, and also by his own example, to sobriety and mortification of the flesh, showing that they cannot be fit to run or wrestle (as then the games of Isthmians were) which pamper up their bodies, and therefore affirming that they can have no reward, unless they take another course and trade of life. 9:25 1 Useth a most exquisite diet. 9:27 1 The old man which striveth against the spirit. 2 This word (Reproved) is not set as contrary to the word (Elect) but as contrary to the word (Approved) when we see one by experience not to be such an one as he ought to be. 10:1 1 He setteth out that which he said, laying before them an example of the horrible judgment of God against them which had in effect the selfsame pledges, of the same adoption and salvation that we have: and yet notwithstanding when they gave themselves to idols' feasts, perished in the wilderness, being horribly and manifoldly pun­ ished. Now, moreover and besides that these things are fitly spoken against them which frequented idols' feasts, the same also seems to be alleged to this end and purpose, because many men are thus minded, that those things are not of such great weight, that God will be angry with them if they use them, so that they frequent Christian assemblies and be baptized, and receive the Communion, and confess Christ. 2 Paul speaketh thus in respect of the covenant, and not in respect of the persons, saving in general. 10:2 1 In effect the Sacrament of the old fathers were all one with ours, for they respected Christ only who offered himself unto them

in divers shadows. 2 All of them were baptized with the outward sign, but not in deed, wherewith God cannot be charged, but they themselves. 3 Moses being their guide. 10:3 1 The same that we do. 2 Manna, which was a spiritual meat to the believers, which in faith lay hold upon Christ who is the true meat. 10:4 1 Of the river and running Rock, which followed the people. 2 Did sacramentally signify Christ, so that together with the sign, there was the thing signified, and the truth itself: for God doth not offer a bare sign, but the thing signifieth by the sign, together with it which is to be received with faith. 10:6 1 An amplifying of the example against them which are carried away with their lusts beyond the bounds which God has measured out. For this is the beginning of all evil, as of idolatry (which hath gluttony a companion unto it) fornication, rebelling against Christ, murmuring, and such like, which God punished most sharply in that old people, to the end that we which succeed them, and have a more full declaration of the will of God, might by that means take better heed. 2 Some read figures: which signified our sacraments: for circumci­ sion was to the Jews a seal of righteousness, and to us a lively pattern of Baptism, and so in the other Sacraments. 10:9 1 To tempt Christ, is to provoke him to a combat as it were which those men do, who abuse the knowledge that he hath given them, and make it to serve for a cloak for their lusts and wickedness. 10:11 1 This our age is called the end, for it is the shutting up of all ages. 10:12 1 In conclusion, he descendeth to the Corinthians themselves, warning them that they please not themselves, but rather that they prevent the subtleties of Satan. Yet he useth an insinuation, and com­ forteth them, that he may not seem to make them altogether like to those wicked idolaters and contemners of Christ, which perished in the wilderness.

1 corinthians 10:14 1178

as appertaineth to 1man: and God is faithful, which will not suffer you to be tempted above that you be able, but will even 2give the issue with the temptation, that ye may be able to bear it. 14 Wherefore my beloved, flee from idolatry. 15 1I speak as unto them which have understanding: judge ye what I say. 16 The cup of 1blessing which we bless, is it not the 2communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? 17 For we that are many, are one bread and one body, because we all are partakers of one bread. 18 Behold Israel, which is after the 1flesh: are not they which eat of the sacrifices 2partakers of the Altar? 19 What say I then? that the idol is anything? or that that which is sacrificed to idols, is anything? 20 Nay, but that the things which the Gentiles sacrifice, they sacrifice to devils, and not unto God: and I would not that ye should have 1fellowship with the devils. 21 Ye cannot drink the cup of the Lord, and the 1cup of the devils. Ye cannot be partakers of the Lord's table, and of the table of the devils. 22 Do we provoke the Lord to anger? are we stronger than he?

23 k,1,2All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. 24 Let no man seek his own, but every man another's wealth. 25 1Whatsoever is sold in the 2shambles, eat ye, and ask no question for conscience sake. 26 lFor the earth is the Lord's, and 1all that therein is. 27 If any of them which believe not, call you to a feast, and if ye will go, whatsoever is set before you, eat, asking no question for conscience sake. 28 But if any man say unto you, This is sacrificed unto idols, eat it not, because of him that showed it, and for the conscience (for the earth is the Lord's, and all that therein is.) 29 And the conscience, I say, not thine, but of that other: 1for why should my liberty be condemned of another man's conscience? 30 For if I through God's 1benefit be partaker, why am I evil spoken of, for that wherefore I give thanks? 31 m,1Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. 32 Give none offence, neither to the Jews, nor to the Grecians, nor to the Church of God: 33 Even as I please all men in all things, not seek-

k 1 Cor. 6:12

l Ps. 24:1

m Col. 3:17

10:13 1 Which cometh of weakness. 2 He that would have you tempted for your profit's sake, will give you an issue to escape out of the temptation. 10:15 1 Now returning to those idols' feasts, that he may not seem to dally at all, first he promiseth that he will use no other reasons than such as they knew very well themselves. And he useth an induction borrowed of the agreement that is the things themselves. The holy banquets of the Christians are pledges, first of all of the community that they have with Christ, and next, one with another. The Israelites also do ratify in the sacrifices, their mutual conjunction in one self­ same religion: therefore so do the idolaters also join themselves with their idols or devils rather (for idols are nothing) in those solemn ban­ quets, whereupon it followeth, that that table is a table of devils, and therefore you must eschew it: for you cannot be partakers of the Lord and of idols together, much less may such banquets be accounted for things indifferent. Will ye then strive with God? and if you do, think you that you shall get the upper hand? 10:16 1 Of thanksgiving: whereupon, that holy banquet was called Eucharist, that is, a thanksgiving. 2 A most effectual pledge and note of our knitting together with Christ, and ingrafting to him. 10:18 1 That is, as yet observe their ceremonies. 2 Are consenting and guilty, both of that worship and sacrifice. 10:20 1 Have anything to do with the devils, or enter into that soci­ ety which is begun on the devil's name. 10:21 1 The heathen and profane people were wont to shut up and make an end of their feasts which they kept to the honor of their gods, in offering meat offerings and drink offerings to them, with banquets and feastings. 10:23 1 Coming to another kind of things offered to idols, he repeat­ eth that general rule, that in the use of things indifferent we ought

to have consideration not of ourselves only, but of our neighbors, and therefore these are many things which of themselves are lawful, which may be evil done of us, because of offense to our neighbor. 2 See 1 Cor. 6:13. 10:25 1 An applying of the rule to the present matter: Whatsoever is sold in the shambles, you may indifferently buy it as it were at the Lord's hand, and eat it either at home with the faithful, or being called home to the unfaithful, to wit, in a private banquet: but yet with this exception, unless any man is present which is weak, whose con­ science may be offended, by setting meats offered to idols before them: for then you ought to have consideration of their weakness. 2 The flesh that was sacrificed, was used to be sold in the shambles, and the price returned to the priests. 10:26 1 All those things whereof it is full. 10:29 1 A reason: for we must take heed that our liberty be not evil spoken of, and that the benefit of God which we ought to use with thanksgiving be not changed into impiety, and that through our fault, if we choose rather to offend the conscience of the weak, than to yield a little of our liberty in a matter of no importance, and so give occasion to the weak to judge in such sort of us, and of Christian liberty. And the Apostle taketh these things upon his own person, that the Corinthians may have so much the less occasion to oppose anything against him. 10:30 1 If I may through God's benefits eat this meat, or that meat, why should I through my fault, cause that benefit of God to turn to my blame? 10:31 1 The conclusion: We must order our lives in such sort, that we seek not ourselves, but God's glory, and so the salvation of as many as we may, wherein the Apostle flicketh not to propound himself to the Corinthians (even his own flock) as an example, but so that he calleth them back to Christ, unto whom he himself hath regard.

1179 1 Corinthians 11:17

shorn or shaven, let her be covered. 7 1For a man ought not to cover his head: forasmuch as he is the cimage and glory of God: but the woman is the glory of the man. 8 1For the man is not of the woman, but the woman of the man. 9 d,1For the man was not created for the woman's sake: but the woman for the man's sake. 10 1Therefore ought the woman to have 2power on her head, because of the 3Angels. 11 1Nevertheless, neither is the man without the woman, neither the woman without the man 2in the Lord. 12 For as the woman is of the man, so is the man also by the woman: but all things are of God. 13 1Judge in yourselves, Is it comely that a woman pray unto God uncovered? 14 Doth not nature itself teach you, that if a man have long hair, it is a shame unto him? 15 But if a woman have long hair, it is a praise unto her: for her hair is given her for a 1covering. 16 1But if any man list to be contentious, we have no such custom, neither the Churches of God. 17 ¶ 1Now in this that I declare, I praise you not,

ing mine own profit, but the profit of many, that they might be saved. 11 1 He blameth the Corinthians for that in their holy assemblies, 4 men do pray having their heads covered, 6 and women bareheaded: and because their meetings tended to evil, 21 who mingled profane banquets with the holy Supper of the Lord, 23 which he required to be celebrated according to Christ's institution.

chapter 11

a 2 Thess. 3:9

b Eph. 5:23

c Gen. 1:26

Gen. 5:1 Gen. 9:6 Col. 3:10

d Gen. 2:22

1 Be aye followers of me, even as I am of Christ: 2 1Now brethren, I commend you, that ye remember all my things, and keep the ordinances, as I delivered them to you. 3 1But I will that ye know, that Christ is the bhead of every man: and the man is the woman's head: and God is 2Christ's head. 4 1Every 2man praying or prophesying having anything on his head, dishonoreth his head. 5 1But every woman that prayeth or prophesieth bareheaded, dishonoreth her head: 2for it is even one very thing, as though she were shaven. 6 Therefore if the woman be not covered, let her also be shorn: and if it be shame for a woman to be

11:2 1 The fifth treatise of this epistle concerning the right ordering of public assemblies, containing three points, to wit, of the comely apparel of men and women, of the order of the Lord's supper, and of the right use of spiritual gifts. But going about to reprehend cer­ tain things, he beginneth notwithstanding with a general praise of them, calling those particular laws of comeliness and honesty, which belong to the ecclesiastical policy, traditions: which afterward they called Canons. 11:3 1 He setteth down God, in Christ our mediator, for the end and mark not only of doctrine, but also of ecclesiastical comeliness. Then applying it to the question proposed, touching the comely apparel both of men and women in public assemblies, he declareth that the woman is one degree beneath the man by the ordinance of God, and that the man is so subject to Christ, that the glory of God ought to appear in him for the preeminence of the sex. 2 In that, that Christ is our mediator. 11:4 1 Hereof he gathereth that if men do either pray or preach in public assemblies having their heads covered (which was then a sign of subjection) they did as it were spoil themselves of their dignity, against God's ordinance. 2 It appeareth that this was a political law serving only for the cir­ cumstances of the time that Paul lived in, by this reason, because in these our days for a man to speak bareheaded in an assembly, is a sign of subjection. 11:5 1 And in like sort he concludeth, that women which show themselves in public and ecclesiastical assemblies without the sign and token of their subjection, that is to say, uncovered, shame them­ selves. 2 The first argument taken from the common sense of man, for­ somuch as nature teacheth women, that it is dishonest for them to come abroad bareheaded, seeing that she hath given them thick and long hair, which they do so diligently trim and deck, that they can in no wise abide to have it shaven. 11:7 1 The taking away of an objection: Have not men also hair given

to them? I grant, saith the Apostle, but there is another matter in it: For man was made to this end and purpose, that the glory of God should appear in his rule and authority: but the woman was made, that by profession of her obedience, she might more honor her hus­ band. 11:8 1 He proveth the inequality of the woman, by that, that the man is the matter whereof woman was first made. 11:9 1 Secondly, by that, that the woman was made for man, and not the man for the woman's sake. 11:10 1 The conclusion: Women must be covered, to show by this external sign their subjection. 2 A covering which is a token of subjection. 3 What this meaneth, I do not yet understand. 11:11 1 A digression which the Apostle useth, lest that which he spake of the superior tie of men, and the lower degrees of women in consideration of the policy of the Church, should be so taken as though there were no measure of this inequality. Therefore he teacheth that men have in such sort the preeminence, that God made them not alone, but women also: and woman was so made of man, that men also are born by the means of women, and this ought to put them in mind to observe the degree of every sex, in such sort that mutual conjunction may be cherished. 2 By the Lord. 11:13 1 He urgeth the argument taken from the common sense of nature. 11:15 1 To be a covering for her, and such a covering as should pro­ cure another. 11:16 1 Against such as are stubbornly contentious we have to oppose this, that the Churches of God are not contentious. 11:17 1 He passeth now to the next treatise concerning the right administration of the Lord's Supper. And the Apostle useth this sharper preface that the Corinthians might understand, that whereas they observed generally the Apostle's commandments, yet they foully neglected them in a matter of greatest importance.

1 corinthians 11:18 1180

that ye come together, not with profit, but with hurt. 18 1For first of all, when ye come together in the Church, I hear that there are dissensions among you: and I believe it to be true in some part. 19 1For there must be heresies even among you, that they which are 2approved among you, might be known. 20 When ye come together therefore into one place, this is 1not to eat the Lord's Supper. 21 For every man when they should eat, taketh his own supper 1afore, and one is hungry, and another is drunken. 22 1Have ye not houses to eat and to drink in? despise ye the Church of God, and shame them that have not? what shall I say to you? shall I praise you in this? I praise you not. 23 1For I have received of the Lord that which I also have delivered unto you, to wit, That the Lord Jesus in the night when he was betrayed, took bread. 24 eAnd when he had given thanks, he brake it, and said, Take, eat: this is my body, which is 1broken for you: this do ye in remembrance of me. 25 After the same manner also he took the cup, when he had supped, saying, This cup is the New Testament in my blood: this do as oft as ye drink it, in remembrance of me. 26 For as often as ye shall eat this bread, and drink

this cup, ye show the Lord's death till he come. 27 1Wherefore, whosoever shall eat this bread, and drink the cup of the Lord 2unworthily, shall be guilty of the body and blood of the Lord. 28 f,1Let 2every man therefore examine himself, and so let them eat of this bread, and drink of this cup. 29 For he that eateth and drinketh unworthily, eateth and drinketh his own damnation, because he 1discerneth not the Lord's body. 30 1For this cause many are weak, and sick among you, and many sleep. 31 For if we would 1judge ourselves, we should not be judged. 32 But when we are judged, we are chastened of the Lord, because we should not be condemned with the world. 33 1Wherefore, my brethren, when ye come together to eat, tarry one for another. 34 1And if any man be hungry, let him eat at home, that ye come not together unto condemnation. 2Other things will I set in order when I come. 12 1 To draw away the Corinthians from contention and pride, he showeth that spiritual gifts are therefore diversely bestowed, 7 that the same being jointly to each other employed, 12 we may grow up together into one body of Christ in such equal proportion and measure, 20 as the members of man's body do.

e Matt. 25:26

Mark 14:21 Luke 22:19

f 1 Cor. 13:5

11:18 1 To celebrate the Lord's Supper aright, it is required that there be not only consent of doctrine, but also of affections, that it be not profaned. 11:19 1 Although that schisms and heresies proceed from the devil, are evil, and yet they come not by chance, nor without cause, and they turn to the profit of the elect. 2 Whom experience hath taught to be of sound Religion and god­ liness. 11:20 1 This is an usual kind of speech, whereby the Apostle denieth that flatly, which many did not well. 11:21 1 Eateth his meat and tarrieth not till other come. 11:22 1 The Apostle thinketh it good to take away the love feasts, for their abuse, although they had been a long time, and with com­ mendation used in Churches, and were appointed and instituted by the Apostles. 11:23 1 We must take a true form of keeping the Lord's Supper, out of the institution of it, the parts whereof are these, touching the Pastors, to show forth the Lord's death, by preaching his word: to bless the bread and the wine by calling upon the name of God, and together with prayers to declare the institution thereof, and finally to deliver the bread broken to be eaten, and the cup received to be drunk with thanksgiving. And touching the flock, that every man examine himself, that is to say, to prove both his knowledge, and also faith and repentance: to show forth the Lord's death, that is, in true faith to yield unto his word and institution: and last of all, to take the bread at the Minister's hand, and to eat it and to drink the wine, and give God thanks: This was Paul's and the Apostles' manner of ministering. 11:24 1 This word (Broken) noteth out unto us Christ his manner

of death, for although his legs were not broken, as the thieves legs were, yet was his body very sore tormented, and torn, and bruised. 11:27 1 Whoever contemn the holy Sacrament: that is, use them not aright, are guilty not of the bread and wine, but of the thing itself, that is of Christ, and shall be grievously punished for it. 2 Otherwise then meet is such mysteries should be handled. 11:28 1 The examination of a man's self, is of necessity required in the Supper and therefore they ought not to be admitted unto it, which cannot examine themselves: as children, furious and mad men, also such as either have no knowledge of Christ, or not suffi­ cient, although they profess Christian Religion: and others such like. 2 This place beateth down the faith of credit, or unwrapped faith, which the Papists maintain. 11:29 1 He is said to discern the Lord's body, that hath consideration of the worthiness of it, and therefore cometh to eat of this meat with great reverence. 11:30 1 The profaning of the body and blood of the Lord in his mys­ teries is sharply punished of him, and therefore such a mischief ought diligently to be prevented by judging and correcting of a man's self. 11:31 1 Try and examine ourselves, by faith and repentance, separat­ ing yourselves from the wicked. 11:33 1 The Supper of the Lord is a common action of the whole Church, and therefore there is no place, for private suppers. 11:34 1 The Supper of the Lord was instituted not to feed the belly but to feed the soul with the communion of Christ, and therefore it ought to be separate from common banquets. 2 Such things as pertain to order, as place, time, form of prayers, and other such like, the Apostle took order for in Congregations according to the consideration of times, places and persons.

1181 1 Corinthians 12:15

1 Now 1concerning spiritual gifts, brethren, I would not have you 2ignorant. 2 1Ye know that ye were 2Gentiles, and were carried away unto the dumb idols, as ye were led. 3 1Wherefore I declare unto you, that no man

same Spirit: 10 And to another the 1operations of great works: and to another, 2prophecy: and to another, the 3discerning of spirits: and to another, diversities of tongues: and to another, the interpretation of tongues. 11 cAnd all these things worketh one and the selfsame Spirit, distributing to every man severally 1as he will. 12 1For as the body is one, and hath many members, and all the members of the body, which is one, though they be many, yet are but one body: 2even so is 3Christ. 13 For by one Spirit are we all baptized into 1one body, whether we be Jews, or Grecians, whether we be bond, or free, and have been all made to 2drink into one Spirit. 14 1For the body also is not one member, but many. 15 1If the foot would say, Because I am not the hand, I am not of the body, is it therefore not of the body?

chapter 12

a Mark 9:31

b John 13:15

1 Cor. 8:6 Phil. 2:11

c Rom. 12:3

Eph. 4:7

aspeaking by the spirit of God, calleth Jesus b,2execrable: also no man can say that Jesus is the Lord, but by the holy Ghost. 4 1Now there are diversities of gifts, but the 2same Spirit. 5 And there are diversities of administrations, but the same Lord. 6 And there are diversities of 1operations, but God is the same which worketh all in all. 7 But the manifestation of the Spirit is 1given to every man, to 2profit withal. 8 1For to one is given by the Spirit the word of 2wisdom: and to another the word of knowledge, by the same Spirit: 9 And to another is given faith by the same Spirit: and to another the gifts of healing, by the

12:1 1 Now he entereth into the third part of this treatise, touch­ ing the right use of spiritual gifts, wherein he giveth the Corinthians plainly to understand that they abused them: for they that excelled, bragged ambitiously of them, and so robbed God of the praise of his gifts: and having no consideration of their brethren abused to a vain ostentation, and so robbed the Church of the use of those gifts. On the other side, the inferior sort envied the better, and went about to make a departure, so that all that body was as it were scattered and rent in pieces. So then he going about to remedy these abuses, will­ eth them first to consider diligently, that they have not these gifts of themselves, but from the free grace and liberality of God, to whose glory they ought to bestow them all. 2 Ignorant to what purpose those gifts are given you. 12:2 1 He proveth the same by comparing their former state with that wherein they were at this time endued with those excellent gifts. 2 As touching God's service and the Covenant, mere strangers. 12:3 1 The conclusion: Know you therefore, that you cannot so much as move your lips to honor Christ withall, but by the grace of the holy Ghost. 2 Doth curse him, only any means whatsoever diminish his glory. 12:4 1 In the second place, he layeth another foundation, to wit, that these gifts are divers, as the functions also are divers, and their offices divers, but that one selfsame Spirit Lord and God is the giver of all these gifts, and that to one end, to wit, for the profit of all. 2 The Spirit is plainly distinguished from the gifts. 12:6 1 So Paul endeth that inward force which cometh from the holy Ghost, and maketh men fit to wonderful things. 12:7 1 The holy Ghost openeth and showeth himself freely in giving of these gifts. 2 To the use and benefit of the Church. 12:8 1 He declareth this manifold diversity, and reckoneth up the chiefest gifts, beating that into their heads, which he said before, to wit, that all these things proceeded from one selfsame Spirit. 2 Wisdom is a most excellent gift, very requisite, not only for them which teach, but also for them that exhort and comfort, which thing is proper to the Pastor's office, as the word of knowledge agreeth to the Doctors. 12:10 1 By operation he meaneth those great workings of God's

mighty power, which pass and excel amongst his miracles, as the delivery of his people Israel by the hand of Moses: that which he did by Elijah against the Priests of Baal, in sending down fire from heaven to consume his sacrifice: and that which he did by Peter in the matter of Ananias and Sapphira. 2 Foretelling of things to come. 3 Whereby false prophets are known from true, wherein Peter passed Philip in discovering Simon Magus, Acts 8:20. 12:11 1 He addeth moreover something else, to wit, that although these gifts are unequal, yet they are most wisely divided, because the will of the Spirit of God is the rule of this distribution. 12:12 1 He setteth forth his former saying by a similitude taken from the body: This saith he, is manifestly seen in the body, whose members are divers, but yet so knit together, that they make but one body. 2 The applying of the similitude. So must we also think, saith he, of the mystical body of Christ: for all we that believe, whether we be Jews or Gentiles, are by one selfsame Baptism joined together with our head, that by that means, there may be framed one body compact of many members: and we have drunk one selfsame spirit, that is to say, a spiritual feeling, perseverance and motion common to us all, out of one cup. 3 Christ joined together with his Church. 12:13 1 To become one body with Christ. 2 By one quickening drink of the Lord's blood, we are made partak­ ers of his only Spirit. 12:14 1 He amplifieth that which followed of the similitudes, as if he should say, The unity of the body is not only not left by this diversity of members, but also it could not be a body, if it did not consist of many, and those were divers members. 12:15 1 Now he buildeth his doctrine upon the foundations which he had laid: and first of all he continueth in his purposed similitude, and afterward he goeth to the matter barely and simply. And first of all he speaketh unto them which would have separated themselves from those whom they envied, because they had not such excellent gifts as they: now this is, saith he, as if the foot should say it were not of the body, because it is not the hand: or the ear, because it is not the eye. Therefore all parts ought rather to defend the unity of the body, being coupled together to serve one the other.

1 corinthians 12:16 1182

rejoice with it. 27 Now ye are the body of Christ, and members for your 1part. 28 dAnd God hath ordained some in the Church: as first Apostles, secondly Prophets, thirdly teachers, then them that do miracles: after that, the gifts of healing, 1helpers, 2governors, diversity of tongues. 29 Are all Apostles? are all Prophets? are all teachers? 30 Are all doers of miracles? have all the gifts of healing? do all speak with tongues? do all interpret? 31 1But desire you the best gifts, and I will yet show you a more excellent way. 13 1 He showeth that there are gifts so excellent, which in God's sight are not corrupt, if Charity be away: 4 and therefore he digresseth unto the commendation of it.

16 And if the ear would say, Because I am not the eye, I am not of the body, is it therefore not of the body? 17 1If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? 18 But now hath God disposed the members every one of them in the body at his own pleasure. 19 For if they were all one member, where were the body? 20 But now are there many members, yet but one body. 21 1And the eye cannot say unto the hand, I have no need of thee: nor the head again to the feet, I have no need of you. 22 Yea, much rather those members of the body, which seem to be 1more feeble, are necessary. 23 And upon those members of the body, which we think most unhonest, put we more 1honesty on: and our uncomely parts have more comeliness on. 24 For our comely parts need it not: but God hath tempered the body together: and hath given the more honor to that part which lacked, 25 Lest there should be any division in the body: but that the members should have the same 1care one for another. 26 1Therefore if one member suffer, all suffer with it: if one member be had in honor, all the members

d Eph. 4:11

chapter 13

a Matt. 17:20

1 Though 1I speak with the tongues of men and 2Angels, and have not love, I am as sounding brass, or a 3tinkling cymbal. 2 And though I had the gift of prophecy, and knew all secrets and all knowledge, yea, if I had all 1faith, so that I could remove amountains, and had not love, I were nothing. 3 And though I feed the poor with all my goods, and though I give my body, that I be burned, and have not love, it profiteth me nothing. 4 1Love 2suffereth long: it is bountiful: love envieth

12:17 1 Again, speaking to them, he showeth them that if that should come to pass which they desire, to wit, that all should be equal one to another, there would follow a destruction of the whole body, yea, and of themselves: for it could not be a body, unless it were made of many members knit together, and divers one from another. And that no man might find fault with this division as unequal, he addeth that God himself hath coupled all these together. Therefore all must remain coupled together, that the body may remain in safety. 12:21 1 Now on the other side, he speaketh unto them which were endued with more excellent gifts, willing them not to despise the infe­ riors as unprofitable, and as though they served to no use: for God, saith he, hath in such sort tempered this inequality, that the more excellent and beautiful members can in no wise lack the more abject and such as we are ashamed of, and that they should have more care to see unto them, and to cover them: that by this means the neces­ sity which is on both parts, might keep the whole body in peace and concord: that although if each part be considered apart, they are of divers degrees and conditions, yet because they are joined together, they have a community both in commodities and discommodities. 12:22 1 Of the smallest and vilest offices, and therefore finally accounted of, of the rest. 12:23 1 We more carefully cover them. 12:25 1 Should bestow their operations and offices to the profit and preservation of the whole body. 12:26 1 Now he applieth the same doctrine to the Corinthians without any allegory, warning them that seeing there are divers functions and divers gifts, it is their duty, not to offend one against another, either by envy or ambition, but rather that they being joined together in love and charity one with another, every one of them bestow to the profit of all, that which he hath received, according as

his ministry doth require. 12:27 1 For all churches wheresoever they are dispersed through the whole world, are divers members of one body. 12:28 1 The offices of Deacons. 2 He setteth forth the order of Elders, which were the maintainers of the Church's discipline. 12:31 1 He teacheth them that are ambitious and envious, a certain holy ambition and envy, to wit, if they give themselves to the best gifts, and such as are most profitable to the Church, and so if they contend to excel one another in love, which surpasseth all other gifts. 13:1 1 He reasoneth first of Charity, the excellency whereof he first showeth by this, that without it, all other gifts are as nothing before God which thing he proveth partly by an induction, and partly also by an argument taken of the end, wherefor those gifts are given. For to what purpose are those gifts, but to God's glory, and the profit of the Church, as is before proved? so that those gifts, without Charity, have no right use. 2 A very earnest kind of amplifying a matter, as if he said, If there were any tongues of Angels, and I had them, and did not use them to the benefit of my neighbor, it were nothing else but a vain and prattling type of babbling. 3 That giveth a rude and no certain sound. 13:2 1 By faith, he meaneth the gift of doing miracles, and not that faith which justified, which cannot be void of Charity as the other may. 13:4 1 He describeth the force and nature of charity, partly by a com­ parison of contraries, and partly by the effects of itself: whereby the Corinthians may understand, both how profitable it is in the Church, and how necessary and also how far they are from it: and therefore how vainly and without cause they are proud. 2 Word for word deferreth wrath.

1183 1 Corinthians 14:5

but then shall I know even as I am known. 13 1And now abideth faith, hope and love, even these three: but the chiefest of these is love. 14 1 He commendeth the gifts of prophecying: 7 and by a similitude taken of musical instruments, 12 he teacheth the true use of interpreting the Scriptures: 17 he taketh away the abuse: 34 And forbiddeth women to speak in the Congregation.

not: love doth not boast itself: it is not puffed up: 5 It doth 1no uncomely thing: it seeketh not her own thing: it is not provoked to anger: it thinketh no evil: 6 It rejoiceth not in iniquity, but 1rejoiceth in the truth: 7 It suffereth all things: it believeth all things: it hopeth all things: it endureth all things. 8 1Love doth never fall away, though that prophesyings be abolished, or the tongues cease, or 2knowledge vanish away. 9 1For we know in 2part, and we prophesy in part. 10 But when that which is perfect, is come, then that which is in part shall be abolished. 11 1When I was a child, I spake as a child: I understood as a child, I thought as a child: but when I became a man, I put away childish things. 12 1For 2now we see through a glass darkly: but then shall we see face to face. Now I know in part:

1 Follow 1after love, and covet spiritual gifts, and rather that ye may 2prophesy. 2 1For he that speaketh a strange 2tongue, speaketh not unto men, but unto God: for no man heareth him: howbeit in the 3spirit he speaketh secret things. 3 But he that prophesieth, speaketh unto men to 1edifying, and to exhortation, and to comfort. 4 He that speaketh strange language, edifieth himself: but he that prophesieth, edifieth the 1Church. 5 I would that ye all spake strange languages, but rather that ye prophesied: for greater is he that

13:5 1 It is not contumelious. 13:6 1 Rejoice that righteousness in the righteous. For the Hebrews mean by truth, righteousness. 13:8 1 Again he commendeth the excellency of charity, in that that it shall never be abolished in the Saints, whereas the other gifts which are necessary for the building up of the Church, so long as we live here, shall have no place in the world to come. 2 The way to get knowledge by prophesying. 13:9 1 The reason: Because we are now in the state, that we have need to learn daily, and therefore we have need of those helps, to wit, of the gift of tongues, and knowledge, and also of those that teach them. But to what purpose serve they then, when we have obtained and gotten the full knowledge of God, which serve now but for them which are imperfect, and go by degrees to perfection? 2 We learn imperfectly. 13:11 1 He setteth forth that that he said, by an excellent similitude, comparing this life to our infancy or childhood, wherein we stagger and stammer rather than speak, and think and understand but child­ ish things, and therefore have need of such things as may form and frame our tongue and mind: But when we become men, to what purpose should we desire that stammering, those childish toys, and such like things, whereby our childhood is framed by little and little? 13:12 1 The applying of the similitude of our childhood to this pres­ ent life, wherein we darkly behold heavenly things, according to the small measure of light which is given us, through the understanding of tongues, and hearing the teachers and ministers of the Church: of our man's age and strength, to that heavenly and eternal life, wherein when we behold God himself present, and are lightened with his full and perfect light, to what purpose should we desire the voice of man, and those worldly things which are most imperfect? But yet then, shall all the Saints be knit both with God, and between themselves with most fervent love, and therefore charity shall not be abolished, but perfected, although it shall not be showeth forth and entertained by such manner of duties as peculiarly and only belong to the infirmity of this life. 2 All this must be understood by comparison. 13:13 1 The conclusion: As if the Apostle should say, Such therefore shall be our condition then: but now we have three things, and they remain sure if we be Christ's as without which true religion cannot

consist, to wit, faith, hope, and charity. And among these, charity is the chiefest, because it ceaseth not in the life to come as the rest do, but is perfected and accomplished. For seeing that faith and hope tend to things which are promised, and are to come, when we have presently gotten them, to what purpose should we have faith and hope? but yet there at length shall we truly and perfectly love both God, and one another. 14:1 1 He inferreth now that, that he spake before: Therefore seeing charity is the chiefest of all, before all things set it before you as chief and principal: and so esteem those things as most excellent: which profit the greater part of men: (as prophecy that is to say, the gifts of teaching and applying the doctrine, which was contemned in respect of other gifts, although it be chiefest and most necessary for the Church) and not those which for a show seem to be marvelous as the gifts of tongues, when a man was suddenly endued with the knowl­ edge of many tongues, which made men greatly amazed, and yet of itself was not greatly to any use, unless there were an interpreter. 2 What prophecy is, he showeth in the third verse. 14:2 1 He reprehendeth their perverse judgment touching the gift of tongues. For why was it given? to wit, to the intent that the myster­ ies of God might be the better known to a greater sort. Thereby it is evident that Prophecy, whereunto the gift of tongues ought to serve, is better than this: and therefore the Corinthians did judge amiss, in that they made more account of the gift of tongues, than of proph­ esying: because forsooth the gift of tongues was a thing more to be bragged of. And hereupon followed another abuse of the gift of tongues, in that the Corinthians used tongues in the Congregation, without an interpreter. Which thing although it might be done to some profit of him, that spake them, yet he corrupted the right use of that gift, because there came thereby no profit to the hearers: and common assemblies were instituted and appointed not for any pri­ vate man's commodity, but for the profit of the whole company. 2 A strange language, which no man can understand without an interpreter. 3 By that inspiration which he has received of the Spirit, which not­ withstanding he abuseth, when he speaketh mysteries which none of the company can understand. 14:3 1 Which may further men in the study of godliness. 14:4 1 The company.

1 corinthians 14:6 1184

prophesieth, than he that speaketh diverse tongues, except he expound it, that the Church may receive edification. 6 And now, brethren, if I come unto you speaking diverse tongues, what shall I profit you, except I speak to you, either by revelation, or by knowledge, or by prophesying, or by doctrine? 7 1Moreover things without life which give a sound, whether it be a pipe or an harp, except they make a distinction in the sounds, how shall it be known what is piped or harped? 8 And also if the trumpet give an uncertain sound, who shall prepare himself to battle? 9 So likewise you, by the tongue, except ye utter words that have 1signification, how shall it be understood what is spoken? for ye shall speak in the air. 10 1There are so many kinds of voices (as it cometh to pass) in the world, and none of them is dumb. 11 Except I know then the power of the voice, I shall be unto him that speaketh a Barbarian, and he that 1speaketh, shall be a Barbarian unto me. 12 1Even so, forasmuch as ye covet spiritual gifts, seek that ye may excel unto the edifying of the Church. 13 Wherefore, let him that speaketh a strange tongue, 1pray that he may interpret. 14 1For 2if I pray in a strange tongue, my 3spirit prayeth: but mine understanding is 4without fruit.

15 What is it then? I will pray with the spirit, but I will pray with the 1understanding also: I will sing with the spirit: but I will sing with the understanding also. 16 1Else, when thou blessest with the 2spirit, how shall he that 3occupieth the room of the unlearned, say 4Amen, at thy giving of thanks, seeing he knowest not what thou sayest? 17 For thou verily givest thanks well, but the other is not edified. 18 1I thank my God, I speak languages more than ye all. 19 Yet had I rather in the Church to speak 1five words with mine understanding, that I might also instruct others, than ten thousand words in a strange tongue. 20 1Brethren, be not achildren in understanding, but as concerning maliciousness be children, but in understanding be of a ripe age. 21 In the 1Law it is written, bBy men of other tongues, and by other languages will I speak unto this people: yet so shall they not hear me, saith the Lord. 22 1Wherefore strange tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe. 23 1If therefore, when the whole Church is come together in one, and all speak strange tongues, there come in they that are 2unlearned, or they which believe

chapter 14

a Matt. 28:3

b Isa. 28:11

14:7 1 He setteth forth that which he said, by a similitude, which he borroweth and taketh from instruments of music, which although they speak not perfectly, yet they are distinguished by their sounds, that they may be the better used. 14:9 1 That do fitly utter the matter itself. 14:10 1 He proveth that interpretation is necessarily to be joined with the gift of tongues, by the manifold variety of languages, inso­ much that if one speak to another without an interpreter, it is as if he spake not. 14:11 1 As the Papists in all their sermons and they that ambitiously pour out some Hebrew or Greek words in the Pulpit before the unlearned people, thereby to get them a name of vain learning. 14:12 1 The conclusion: if they will excel in those spiritual gifts, as it is meet, they must seek the profit of the Church, and therefore they must not use gift of tongues, unless there is an interpreter to expound the strange and unknown tongue, whether it be himself that speaketh, or another interpreter. 14:13 1 Pray for the gift of interpretation. 14:14 1 A reason: Because it is not sufficient for us to speak so in the Congregation, that we ourselves do worship God in spirit, that is, according to the gift that we have received, but we must also be understood of the company, lest that be unprofitable to others which we have spoken. 2 If I pray, when the church is assembled together, in a strange tongue. 3 The gift and inspiration which the spirit giveth me, doeth his part, but only to myself. 4 No fruit cometh to the Church by my prayers. 14:15 1 So that I may be understood of others, and may instruct others.

14:16 1 Another reason: Seeing that the whole Congregation must agree to him that speaketh, and also witness this agreement, how shall they give their assent or agreement which know not what is spoken? 2 Only without all consideration of the hearers. 3 He that sitteth as a private man. 4 So then one uttered the prayers, and all the company answered, Amen. 14:18 1 He propoundeth himself for an example, both that they may be ashamed of their foolish ambition, and also that he may eschew all suspicion of envy. 14:19 1 A very few words. 14:20 1 Now he reproveth them freely for their childish folly, which see not how this gift of tongues which was given to the profit of the Church, is turned by their ambition into an instrument of cursing, seeing that this same also is contained amongst the punishments wherewith God punished the stubbornness of his people, that he dispersed them amongst strangers whose language they under­ stood not. 14:21 1 By the Law he understandeth all the whole Scripture. 14:22 1 The conclusion: Therefore the gift of tongues serveth to pun­ ish the unfaithful and unbelievers, unless it be referred to prophecy (that is to say, to the interpretation of Scripture) and that that which is spoken, be by the means understood of the hearers. 14:23 1 Another argument: The gift of tongues without prophecy is not only unprofitable to the faithful: but also doth very much hurt as well to them as to the unfaithful which should be won in the public assemblies. For by this means it cometh to pass, that the faithful seem to others to be mad, much less can the unfaithful be instructed thereby. 2 See Acts 4:13.

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